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THE 


ANTE-NICENE  FATHERS. 


TRANSLATIONS   OF 


The  Writings  of  the  Fatiiers  down  to  A.D.  J2^. 

THE    REV.    ALEXANDER     ROBERTS,    D.D., 

AND 

JAMES    DONALDSON,    LL.D., 

EDITORS. 

AMERICAN  REPRINT  OF  THE  EDINBURGH  EDITION. 


REVISED    AND    CHRONOLOGICALLY   ARRANGED,   WITH    BRIEF    PREFACES    AND 

OCCASIONAL    NOTES, 

BY 

A.   CLEVELAND    COXE,    D.D. 


VOLUME    L 

THE  APOSTOLIC  FATHERS.— JUSTIN  MARTYR.  — IREN/EUS. 


BUFFALO: 
THE   CHRISTIAN    LITERATURE   PUBLISHING   COMPANY. 

1887. 


Copyright,  1885,  by 
THE   CHRISTIAN   LITERATURE   PUBLISHING   COMPANY. 


ELECTROTNTED   AND   PRINTED 

BY    RAND,   AVERY,   AND   COMPANY, 

BOSTON,  MASS. 


THE    APOSTOLIC    FATHERS 


JUSTIN     MARTYR    AND    IREN^US. 


AMERICAN  EDITION. 

CHRONOLOGICALLY   ARRANGED,   WITH    BRIEF    NOTES   AND    PREFACES, 

BY 
A.  CLEVELAND    COXE,  D.  D. 


Ta  a.p)(a'La   Wrj   Kparetro). 

The  Nicene  Council. 


Library 

hO 


PREFACE. 


This  volume,  containing  the  equivalent  of  three  volumes  of  the  Edinburgh  series  of  the  Ante- 
NiCENE  Fathers,  will  be  found  a  library  somewhat  complete  in  itself.  The  Apostolic  Fathers 
and  those  associated  with  them  in  the  third  generation,  are  here  placed  together  in  a  handbook, 
which,  with  the  inestimable  Scriptures,  supplies  a  succinct  autobiography  of  the  Spouse  of  Christ 
for  the  first  two  centuries.  No  Christian  scholar  has  ever  before  possessed,  in  faithful  versions  of 
such  compact  form,  a  supplement  so  essential  to  the  right  understanding  of  the  New  Testament 
itself.  It  is  a  volume  indispensable  to  all  scholars,  and  to  every  library,  private  or  public,  in 
this  country. 

The  American  Editor  has  performed  the  humble  task  of  ushering  these  works  into  American 
use,  with  scanty  contributions  of  his  own.  Such  was  the  understanding  with  the  public  :  they 
were  to  be  presented  with  the  Edinburgh  series,  free  from  appreciable  colour  or  alloy.  His  duty 
was  (i)  to  give  historic  arrangement  to  the  confused  mass  of  the  original  series;  (2)  to  supply, 
in  continuity,  such  brief  introductory  notices  as  might  slightly  popularize  what  was  apparently 
meant  for  scholars  only,  in  the  introductions  of  the  translators  ;  (3)  to  supply  a  few  deficiencies  by 
short  notes  and  references ;  (4)  to  add  such  references  to  Scripture,  or  to  authors  of  general 
repute,  as  might  lend  additional  aid  to  students,  without  clogging  or  overlaying  the  comments 
of  the  translators;  and  (5)  to  note  such  corruptions  or  distortions  of  Patristic  testimony  as 
have  been  circulated,  in  the  spirit  of  the  forged  Decretals,  by  those  who  carry  on  the  old  impos- 
ture by  means  essentially  equivalent.  Too  long  have  they  been  allowed  to  speak  to  the  popular 
mind  as  if  the  Fathers  were  their  own ;  while,  to  every  candid  reader,  it  must  be  evident  that, 
alike,  the  testimony,  the  arguments,  and  the  silence  of  the  Ante-Nicene  writers  confound  all 
attempts  to  identify  the  ecclesiastical  establishment  of  "  the  Holy  Roman  Empire,"  with  "  the 
Holy  Catholic  Church  "  of  the  ancient  creeds. 

In  performing  this  task,  under  the  pressure  of  a  virtual  obligation  to  issue  the  first  volume  in 
the  first  month  of  the  new  year,  the  Editor  has  relied  upon  the  kindly  aid  of  an  able  friend,  as 
typographical  corrector  of  the  Edinburgh  sheets.  It  is  only  necessary  to  add,  that  he  has 
bracketed  all  his  own  notes,  so  as  to  assume  the  responsibility  for  them ;  but  his  introduc- 
tions are  so  separated  from  those  of  the  translators,  that,  after  the  first  instance,  he  has 
not  thought  it  requisite  to  suffix  his  initials  to  these  brief  contributions.  He  regrets  that  the 
most  important  volume  of  the  series  is  necessarily  the  experimental  one,  and  comes  out  under 
disadvantages  from  which  it  may  be  expected  that  succeeding  issues  will  be  free.  May  the  Lord 
God  of  our  Fathers  bless  the  undertaking  to  all  my  fellow-Christians,  and  make  good  to  them  the 
promise  which  was  once  felicitously  chosen  for  the  motto  of  a  similar  series  of  publications  :  "  Yet 
shall  not  thy  teachers  be  removed  into  a  comer  any  more,  but  thine  eyes  shall  see  thy  teachers." 

A.  C.  C. 
January  6,  1885. 

1568120 


vi  PREFACE. 

N.B.  —  The  following  advertisement  of  the  original  editors  will  be  useful  here  :  — 

The  Ante-Nicene  Christian  Library  is  meant  to  comprise  translations  into  English  of  all  the  extant 
works  of  the  Fathers  down  to  the  date  of  the  first  General  Council  held  at  Nice  in  A.D.  325.  The  sole  pro- 
visional exception  is  that  of  the  more  bulky  writings  of  Origen.  It  is  intended  at  present  only  to  embrace  in  the 
scheme  the  Contra  Celstim  and  the  De  P>-incipiis  of  that  voluminous  author;  but  the  whole  of  his  works  will  be 
included  should  the  undertaking  prove  successful. 

The  present  volume  has  been  translated  by  the  Editors.'  Their  object  has  been  to  place  the  English  reader 
as  nearly  as  possible  on  a  footing  of  equality  with  those  who  are  able  to  read  the  original.  With  this  view  they 
have  for  the  most  part  leaned  towards  literal  exactness ;  and  wherever  any  considerable  departure  from  this  has 
been  made,  a  verbatim  rendering  has  been  given  at  the  foot  of  the  page.  Brief  introductory  notices  have  been 
prefixed,  and  short  notes  inserted,  to  indicate  varieties  of  reading,  specify  references,  or  elucidate  any  obscurity 
which  seemed  to  exist  in  the  text. 

Edinburgh,  1867. 

'  This  refers  to  the  first  volume  only  of  the  original  series. 


INTRODUCTORY   NOTICE. 


[a.d.  1 00-200.]  The  Apostolic  F.^^thers  are  here  understood  as  filling  up  the  second  century 
of  our  era.  Irenceus,  it  is  true,  is  rather  of  the  sub-apostolic  period ;  but,  as  the  disciple  of 
Polycarp,  he  ought  not  to  be  dissociated  from  that  Father's  company.  We  thus  find  ourselves  con- 
ducted, by  this  goodly  fellowship  of  witnesses,  from  the  times  of  the  apostles  to  those  of  Tertullian, 
from  the  martyrs  of  the  second  persecution  to  those  of  the  sixth.  Those  were  times  of  heroism, 
not  of  words  ;  an  age,  not  of  writers,  but  of  soldiers  ;  not  of  talkers,  but  of  sufferers.  Curiosity  is 
baffled,  but  faith  and  love  are  fed  by  these  scanty  relics  of  primitive  antiquity.  Yet  may  we  well 
be  grateful  for  what  we  have.  These  writings  come  down  to  us  as  the  earliest  response  of  con- 
verted nations  to  the  testimony  of  Jesus.  They  are  primary  evidences  of  the  Canon  and  the 
credibility  of  the  New  Testament.  Disappointment  may  be  the  first  emotion  of  the  student  who 
comes  down  from  the  mount  where  he  has  dwelt  in  the  tabernacles  of  evangelists  and  apostles  : 
for  these  disciples  are  confessedly  inferior  to  the  masters ;  they  speak  with  the  voices  of  infirm 
and  fallible  men,  and  not  like  the  New-Testament  writers,  with  the  fiery  tongues  of  the  Holy 
Ghost.  Yet  the  thoughtful  and  loving  spirit  soon  learns  their  exceeding  value.  For  who  does  not 
close  the  records  of  St.  Luke  with  longings  to  get  at  least  a  glimpse  of  the  further  history  of  the 
progress  of  the  Gospel?  What  of  the  Church  when  its  founders  were  fallen  asleep?  Was  the 
Good  Shepherd  "  always  "  with  His  little  flock,  according  to  His  promise?  Was  the  Blessed  Com- 
forter felt  in  His  presence  amid  the  fires  of  persecution  ?  Was  the  Spirit  of  Truth  really  able  to 
guide  the  faithful  into  all  truth,  and  to  keep  them  in  the  truth  ? 

And  what  had  become  of  the  disciples  who  were  the  first-fruits  of  the  apostolic  ministry? 
St.  Paul  had  said,  "  The  same  commit  thou  to  faithful  men,  who  shall  be  able  to  teach  others 
also."  How  was  this  injunction  realized?  St.  Peter's  touching  words  come  to  mind,  "  I  will 
endeavour  that  ye  may  be  able  after  my  decease  to  have  these  things  always  in  remembrance." 
Was  this  endeavour  successfully  carried  out  ?  To  these  natural  and  pious  inquiries,  the  ApostoHc 
Fathers,  though  we  have  a  few  specimens  only  of  their  fidelity,  give  an  emphatic  reply.  If  the 
cold-hearted  and  critical  find  no  charm  in  the  simple,  childlike  faith  which  they  exhibit,  ennobled 
though  it  be  by  heroic  devotion  to  the  Master,  we  need  not  marvel.  Such  would  probably  object : 
"  They  teach  me  nothing  ;  I  do  not  relish  their  multiplied  citations  from  Scripture."  The  answer 
is,  "  If  you  are  familiar  with  Scripture,  you  owe  it  largely  to  these  primitive  witnesses  to  its  Canon 
and  its  spirit.  By  their  testimony  we  detect  what  is  spurious,  and  we  identify  what  is  real.  Is  it 
nothing  to  find  that  your  Bible  is  their  Bible,  your  faith  their  faith,  your  Saviour  their  Saviour,  your 
God  their  God?"  Let  us  reflect  also,  that,  when  copies  of  the  entire  Scriptures  were  rare  and 
costly,  these  citations  were  "  words  fitly  spoken,  —  apples  of  gold  in  pictures  of  silver."  We  are 
taught  by  them  also  that  they  obeyed  the  apostle's  precept,  "  Let  the  word  of  Christ  dwell  in 
you  richly  in  all  wisdom ;  teaching  and  admonishing,"  etc.  Thus  they  reflect  the  apostolic  care 
that  men  should  be  raised  up  able  to  teach  others  also. 


vili  INTRODUCTORY    NOTICE. 

Their  very  mistakes  enable  us  to  attach  a  higher  vakie  to  the  superiority  of  inspired  writers. 
They  were  not  wiser  than  the  naturalists  of  their  day  who  taught  them  the  history  of  the  Phoenix 
and  other  fables ;  but  nothing  of  this  sort  is  found  in  Scripture.  The  Fathers  are  inferior  in  kind 
as  well  as  in  degree  ;  yet  their  words  are  lingering  echoes  of  those  whose  words  were  spoken  "as 
the  Spirit  gave  them  utterance."  They  are  monuments  of  the  power  of  the  Gospel.  They  were 
made  out  of  such  material  as  St.  Paul  describes  when  he  says,  "  Such  were  some  of  you."  But 
for  Christ,  they  would  have  been  worshippers  of  personified  Lust  and  Hate,  and  of  every  crime. 
They  would  have  lived  for  "  bread  and  circus-shows."  Yet  to  the  contemporaries  of  a  Juvenal 
they  taught  the  Decalogue  and  the  Sermon  on  the  Mount.  Among  such  beasts  in  human  form 
they  reared  the  sacred  home  ;  they  created  the  Christian  family  ;  they  gave  new  and  holy  mean- 
ings to  the  names  of  wife  and  mother ;  they  imparted  ideas  unknown  before  of  the  dignity  of 
man  as  man  ;  they  infused  an  atmosphere  of  benevolence  and  love  ;  they  bestowed  the  elements 
of  liberty  chastened  by  law  ;  they  sanctified  human  society  by  proclaiming  the  universal  brother- 
hood of  redeemed  man.  As  we  read  the  Apostolic  Fathers,  we  comprehend,  in  short,  the  mean- 
ing of  St.  Paul  when  he  said  prophetically,  what  men  were  slow  to  believe,  "  The  foolishness  of 
God  is  wiser  than  men  ;  and  the  weakness  of  God  is  stronger  than  men.  .  .  .  But  God  hath  chosen 
the  foolish  things  of  the  world  to  confound  the  wise  ;  and  God  hath  chosen  the  weak  things  of 
the  world  to  confound  the  things  which  are  mighty ;  and  base  things  of  the  world,  and  things 
which  are  despised,  hath  God  chosen,  yea,  and  things  which  are  not,  to  bring  to  nought  things 
that  are." 

A.  C.  C. 

DECEMBER,    1SS4. 


Contents  of  Volume  I. 


PAGE 

PREFACE         V 

INTRODUCTORY   NOTICE vii 

I.    ST.  CLEMENT.     Epistle  to  the  Corinthians i 

II.    MATHETES.     Epistle  to  Diognetus .  23 

III.  POLYCARP.     Epistle  to  the  Philippians 31 

Martyrdom 37 

IV.  IGNATIUS.    Epistle  to  the  Ephesians        .........  45 

Epistle  to  the  Ephesians:   Shorter  and  Longer  Versions        ...  49 

Epistle  to  the  Magnesians 59 

Epistle  to  the  Trallians 66 

Epistle  to  the  Romans 73 

Epistle  to  the  Philadelphians 79 

Epistle  to  the  Smyrn^ans 86 

Epistle  to  Polycarp 93 

Appendix.     Syriac  Version 97 

Spurious  Epistles 105 

Martyrdom 127 

V.     BARNABAS.     Epistle 133 

VI.     P  API  AS.    Fragments 151 

VII.    JUSTIN    MARTYR.    The  First  Apology 159 

The  Second  Apology 188 

Dialogue  with  Trypho,  a  Jew 194 

The  Discourse  to  the  Greeks 271 

Hortatory  Address  to  the  Greeks 273 

On  the  Sole  Government  of  God 290 

On  the  Resurrection,  Fragments 294 

Other  Fragments 300 

Martyrdom 303 

VIII.     IREN^US.    Against  Heresies 309 

Fragments 568 


THE    APOSTOLIC    FATHERS. 


INTRODUCTORY    NOTE 


FIRST  EPISTLE  OF  CLEMENT  TO  THE  CORINTHIANS. 


[a.d.  30-100.]  Clement  was  probably  a  Gentile  and  a  Roman.  He  seems  to  have  been  at 
Philippi  with  St.  Paul  (a.d.  57)  when  that  first-born  of  the  Western  churches  was  passing 
through  great  trials  of  faith.  There,  with  holy  women  and  others,  he  ministered  to  the  apostle 
and  to  the  saints.  As  this  city  was  a  Roman  colony,  we  need  not  inquire  how  a  Roman  happened 
to  be  there.  He  was  possibly  in  some  public  service,  and  it  is  not  improbable  that  he  had  visited 
Corinth  in  those  days.  From  the  apostle,  and  his  companion,  St.  Luke,  he  had  no  doubt  learned 
the  use  of  the  Septuagint,  in  which  his  knowledge  of  the  Greek  tongue  soon  rendered  him  an 
adept.  His  copy  of  that  version,  however,  does  not  always  agree  with  the  Received  Text,  as  the 
reader  will  perceive. 

A  co-presbyter  with  Linus  and  Cletus,  he  succeeded  them  in  the  government  of  the  Roman 
Church.  I  have  reluctantly  adopted  the  opinion  that  his  Epistle  was  written  near  the  close  of  his 
life,  and  not  just  after  the  persecution  of  Nero.  It  is  not  improbable  that  Linus  and  Cletus  both 
perished  in  that  fiery  trial,  and  that  Clement's  immediate  succession  to  their  work  and  place  occa- 
sions the  chronological  difficulties  of  the  period.  After  the  death  of  the  apostles,  for  the  Roman 
imprisonment  and  martyrdom  of  St.  Peter  seem  historical,  Clement  was  the  natural  representa- 
tive of  St.  Paul,  and  even  of  his  companion,  the  "  apostle  of  the  circumcision ;  "  and  naturally 
he  wrote  the  Epistle  in  the  name  of  the  local  church,  when  brethren  looked  to  them  for  advice. 
St.  John,  no  doubt,  was  still  surviving  at  Patmos  or  in  Ephesus ;  but  the  Philippians,  whose  inter- 
course with  Rome  is  attested  by  the  visit  of  Epaphroditus,  looked  naturally  to  the  surviving 
friends  of  their  great  founder ;  nor  was  the  aged  apostle  in  the  East  equally  accessible.  All 
roads  pointed  towards  the  Lnperial  City,  and  started  from  its  Milliariiim  Aiireum.  But,  though 
Clement  doubtless  wrote  the  letter,  he  conceals  his  own  name,  and  puts  forth  the  brethren,  who 
seem  to  have  met  in  council,  and  sent  a  brotherly  delegation  (Chap.  lix.).  The  entire  absence  of 
the  spirit  of  Diotrephes  (St.  John,  Ep.  HL  9),  and  the  close  accordance  of  the  Epistle,  in  humility 
and  meekness,  with  that  of  St.  Peter  (Ep.  I,  v.  1-5),  are  noteworthy  features.  The  whole  will  be 
found  animated  with  the  loving  and  faithful  spirit  of  St.  Paul's  dear  Philippians,  among  whom  the 
writer  had  learned  the  Gospel. 

Clement  fell  asleep,  probably  soon  after  he  despatched  his  letter.  It  is  the  legacy  of  one  who 
reflects  the  apostolic  age  in  all  the  beauty  and  evangelical  truth  which  were  the  first-fruits  of  the 
Spirit's  presence  with  the  Church.  He  shares  with  others  the  aureole  of  glory  attributed  by  St. 
Paul  (Phil.  iv.  3),  "  His  name  is  in  the  Book  of  Life." 

The  plan  of  this  publication  does  not  permit  the  restoration,  in  this  volume,  of  the  recently 
discovered  portions  of  his  work.  It  is  the  purpose  of  the  editor  to  present  this,  however,  with 
other  recently  discovered  relics  of  primitive  antiquity,  in  a  supplementary  volume,  should  the 


INTRODUCTORY    NOTE. 


undertaking  meet  with  sufificient  encouragement.    The  so-called  second  Epistle  of  Clement  is  now 
known  to  be  the  work  of  another,  and  has  been  relegated  to  another  place  in  this  series. 

The  following  is  the  Introductory  Notice  of  the  original  editors  and  translators,  Drs.  Roberts 
and  Donaldson  :  — 

The  first  Epistle,  bearing  the  name  of  Clement,  has  been  preserved  to  us  in  a  single  manu- 
script only.  Though  very  frequently  referred  to  by  ancient  Christian  writers,  it  remained  un- 
known to  the  scholars  of  Western  Europe  until  happily  discovered  in  the  Alexandrian  manuscript. 
This  MS.  of  the  Sacred  Scriptures  (known  and  generally  referred  to  as  Codex  A)  was  presented 
in  1628  by  Cyril,  Patriarch  of  Constantinople,  to  Charles  L,  and  is  now  preserved  in  the  British 
Museum.  Subjoined  to  the  books  of  the  New  Testament  contained  in  it,  there  are  two  writings 
described  as  the  Epistles  of  one  Clement.  Of  these,  that  now  before  us  is  the  first.  It  is 
tolerably  perfect,  but  there  are  many  slight  lacunce,  or  gaps,  in  the  MS.,  and  one  whole  leaf  is 
supposed  to  have  been  lost  towards  the  close.  These  lacunce,  however,  so  numerous  in  some 
chapters,  do  not  generally  extend  beyond  a  word  or  syllable,  and  can  for  the  most  part  be  easily 
supplied. 

Who  the  Clement  was  to  whom  these  writings  are  ascribed,  cannot  with  absolute  certainty  be 
determined.  The  general  opinion  is,  that  he  is  the  same  as  the  person  of  that  name  referred  to 
by  St.  Paul  (Phil.  iv.  3),  The  writings  themselves  contain  no  statement  as  to  their  author.  The 
first,  and  by  far  the  longer  of  them,  simply  purports  to  have  been  written  in  the  name  of  the 
Church  at  Rome  to  the  Church  at  Corinth.  But  in  the  catalogue  of  contents  prefixed  to  the  MS. 
they  are  both  plainly  attributed  to  one  Clement ;  and  the  judgment  of  most  scholars  is,  that,  in 
regard  to  the  first  Epistle  at  least,  this  statement  is  correct,  and  that  it  is  to  be  regarded  as  an 
authentic  production  of  the  friend  and  fellow-worker  of  St.  Paul.  This  belief  may  be  traced  to 
an  early  period  in  the  history  of  the  Church.  It  is  found  in  the  writings  of  Eusebius  {Hist.  EccL, 
iii.  15),  of  Origen  {Comm.  in  Joan.,  i.  29),  and  others.  The  internal  evidence  also  tends  to 
support  this  opinion.  The  doctrine,  style,  and  manner  of  thought  are  all  in  accordance  with  it ; 
so  that,  although,  as  has  been  said,  positive  certainty  cannot  be  reached  on  the  subject,  we  may 
with  great  probability  conclude  that  we  have  in  this  Epistle  a  composition  of  that  Clement  who 
is  known  to  us  from  Scripture  as  having  been  an  associate  of  the  great  apostle. 

The  date  of  this  Epistle  has  been  the  subject  of  considerable  controversy.  It  is  clear  from 
the  writing  itself  that  it  was  composed  soon  after  some  persecution  (chap,  i.)  which  the  Roman 
Church  had  endured ;  and  the  only  question  is,  whether  we  are  to  fix  upon  the  persecution  under 
Nero  or  Domitian.  If  the  former,  the  date  will  be  about  the  year  68  ;  if  the  latter,  we  must 
place  it  towards  the  close  of  the  first  century  or  the  beginning  of  the  second.  We  possess  no 
external  aid  to  the  settlement  of  this  question.  The  lists  of  early  Roman  bishops  are  in  hopeless 
confusion,  some  making  Clement  the  immediate  successor  of  St.  Peter,  others  placing  Linus,  and 
others  still  Linus  and  Anacletus,  between  him  and  the  apostle.  The  internal  evidence,  again, 
leaves  the  matter  doubtful,  though  it  has  been  strongly  pressed  on  both  sides.  The  probability 
seems,  on  the  whole,  to  be  in  favour  of  the  Domitian  period,  so  that  the  Epistle  may  be  dated 
about  A.ij.  97. 

This  Epistle  was  held  in  very  great  esteem  by  the  early  Church.  The  account  given  of  it  by 
Eusebius  {Nist.  EccL,  iii.  16)  is  as  follows  :  "There  is  one  acknowledged  Epistle  of  this  Clement 
(whom  he  has  just  identified  with  the  friend  of  St.  Paul),  great  and  admirable,  which  he  wrote 
in  the  name  of  the  Church  of  Rome  to  the  Church  at  Corinth,  sedition  having  then  arisen  in 
the  latter  Church.  We  are  aware  that  this  Epistle  has  been  publicly  read  in  very  many  churches 
both  in  old  times,  and  also  in  our  own  day."  The  Epistle  before  us  thus  appears  to  have  been 
read  in  numerous  churches,  as  being  almost  on  a  level  with  the  canonical  writings.  And  its  place 
in  the  Alexandrian  MS.,  immediately  after  the  inspired  books,  is  in  harmony  with  the  position  thus 
assigned  it  in  the  primitive  Church.     There  does  indeed  appear  a  great  difference  between  it  and 


INTRODUCTORY    NOTE. 


the  inspired  writings  in  many  respects,  such  as  the  fanciful  use  sometimes  made  of  Old-Testament 
statements,  the  fabulous  stories  which  are  accepted  by  its  author,  and  the  general  diffuseness  and 
feebleness  of  style  by  which  it  is  distinguished.  But  the  high  tone  of  evangelical  truth  which 
pervades  it,  the  simple  and  earnest  appeals  which  it  makes  to  the  heart  and  conscience,  and  the 
anxiety  which  its  writer  so  constantly  shows  to  promote  the  best  interests  of  the  Church  of 
Christ,  still  impart  an  undying  charm  to  this  precious  relic  of  later  apostolic  times. 

[N.B.  —  A  sufficient  guide  to  the  recent  literature  of  the  Clementine  mss.  and  discoveries  may 
be  found  in  The  Princeton  Review,  iSyj,  p.  325,  also  in  Bishop  Wordsworth's  succinct  but 
learned  Church  History  to  the  Cotmcil  of  NiccEa,  p.  84.  The  invaluable  edition  of  the  Patres 
Apostolici,  by  Jacobson  (Oxford,  1840),  with  a  critical  text  and  rich  prolegomena  and  annota- 
tions, cannot  be  dispensed  with  by  any  Patristic  inquirer.     A.  C.  C] 


THE  FIRST  EPISTLE  OF  CLEMENT  TO  THE  CORINTHIANS/ 


CHAP.  I.  —  THE  SALUTATION.  PRAISE  OF  THE 
CORINTHIANS  BEFORE  THE  BREAKING  FORTH  OF 
SCHISM   AMONG  THEM. 

The  Church  of  God  which  sojourns  at  Rome, 
to  the  Church  of  God  sojourning  at  Corinth,  to 
them  that  are  called  and  sanctified  by  the  will 
of  God,  through  our  Lord  Jesus  Christ :  Grace 
unto  you,  and  peace,  from  Almighty  God  through 
Jesus  Christ,  be  multiplied. 

Owing,  dear  brethren,  to  the  sudden  and  suc- 
cessive calamitous  events  which  have  happened 
to  ourselves,  we  feel  that  we  have  been  somewhat 
tardy  in  turning  our  attention  to  the  points  re- 
specting which  you  consulted  us ;  ^  and  especially 
to  that  shameful  and  detestable  sedition,  utterly 
abhorrent  to  the  elect  of  God,  which  a  few  rash 
and  self-confident  persons  have  kindled  to  such 
a  pitch  of  frenzy,  that  your  venerable  and  illus- 
trious name,  worthy  to  be  universally  loved,  has 
suffered  grievous  injury.^  For  who  ever  dwelt 
even  for  a  short  time  among  you,  and  did  not 
find  your  faith  to  be  as  fruitful  of  virtue  as  it  was 
firmly  established  ? '^  Who  did  not  admire  the 
sobriety  and  moderation  of  your  godliness  in 
Christ  ?  Who  did  not  proclaim  the  magnificence 
of  your  habitual  hospitality  ?  And  who  did  not 
rejoice  over  your  perfect  and  well-grounded 
knowledge?  For  ye  did  all  things  without  re- 
spect of  persons,  and  walked  in  the  command- 
ments of  God,  being  obedient  to  those  who  had 
the  rule  over  you,  and  giving  all  fitting  honour  to 
the  presbyters  among  you.  Ye  enjoined  young 
men  to  be  of  a  sober  and  serious  mind ;  ye 
instructed  your  wives  to  do  all  things  with  a 
blameless,  becoming,  and  pure  conscience,  loving 
their  husbands  as  in  duty  bound  ;  and  ye  taught 
them  that,  living  in  the  rule  of  obedience,  they 
should  manage  their  household  affairs  becomingly, 
and  be  in  every  respect  marked  by  discretion. 


CHAP.    II.  —  PRAISE   OF   THE 
TINUED. 


CORINTHUNS   CON- 


Moreover,  ye  were  all  distinguished  by  humil- 
ity, and  were  in  no  respect  puffed  up  with  pride, 

'  In  the  only  known  MS.  of  this  Epistle,  the  title  is  thus  given  at 
the  close. 

2  [Note  the  fact  that  the  Corinthians  asked  this  of  their  brethren, 
the  personal  friends  of  their  apostle  St.  Paul.  Clement's  own  name 
does  not  appear  in  this  Epistle.] 

3  Literally,  "  is  greatly  blasphemed." 

*  Literally,  "  did  not  prove  your  all-virtuous  and  firm  faith." 


but  yielded  obedience  rather  than  extorted  it,5 
and  were  more  willing  to  give  than  to  receive.* 
Content  with  the  provision  which  God  had  made 
for  you,  and  carefully  attending  to  His  words,  ye 
were  inwardly  filled  ^  with  His  doctrine,  and  His 
sufferings  were  before  your  eyes.  Thus  a  pro- 
found and  abundant  peace  was  given  to  you  all, 
and  ye  had  an  insatiable  desire  for  doing  good, 
while  a  full  outpouring  of  the  Holy  Spirit  was 
upon  you  all.  Full  of  holy  designs,  ye  did,  with 
true  earnestness  of  mind  and  a  godly  confidence, 
stretch  forth  your  hands  to  God  Almighty,  be- 
seeching Him  to  be  merciful  unto  you,  if  ye  had 
been  guilty  of  any  involuntary  transgression. 
Day  and  night  ye  were  anxious  for  the  whole 
brotherhood,**  that  the  number  of  God's  elect 
might  be  saved  with  mercy  and  a  good  con- 
science.^  Ye  were  sincere  and  uncorrupted,  and 
forgetful  of  injuries  between  one  another.  Every 
kind  of  faction  and  schism  was  abominable  in 
your  sight.  Ye  mourned  over  the  transgressions 
of  your  neighbours :  their  deficiencies  you 
deemed  your  own.  Ye  never  grudged  any  act 
of  kindness,  being  "  ready  to  every  good  work."  '° 
Adorned  by  a  thoroughly  virtuous  and  religious 
life,  ye  did  all  things  in  the  fear  of  God.  The 
commandments  and  ordinances  of  the  Lord  were 
written  upon  the  tablets  of  your  hearts." 

CHAP.  III.  —  THE  SAD  STATE  OF  THE  CORINTHIAN 
CHURCH  AFTER  SEDITION  AROSE  IN  IT  FROM 
ENVY    AND    EMULATION. 

Every  kind  of  honour  and  happiness  "  was  be- 
stowed upon  you,  and  then  was  fulfilled  that 
which  is  written,  "  My  beloved  did  eat  and 
drink,  and  was  enlarged  and  became  fat,  and 
kicked."  '^  Hence  flowed  emulation  and  envy, 
strife  and  sedition,  persecution  and  disorder, 
war  and  captivity.  So  the  worthless  rose  up 
against   the   honoured,   those  of  no  reputation 


5  Eph.  V.  21 ;   I  Pet.  v.  5. 

*  Acts  x.\.  35-  .    . 

7  Literally,  "  ye  embraced  it  in  your  bowek."  [Concerning  the 
complaints  of  Photius  (ninth  century)  against  Clement,  see  Bull's 
De/ensio  Fidei  Nictsnce,  IVorks,  vol.  v.  p.  132.] 

8  I  Pet.  ii.  17. 

9  So  in  the  MS.,  but  many  have  suspected  that  the  text  is  here 
corrupt.  Perhaps  the  best  emendation  is  that  which  substitutes 
uvvaiadriadii^,  "  compassion,"  for  avvetSriauoi,  "  conscience." 

'°  Tit.  iii.  I. 

"  Prov.  vii.  3. 

•2  Literally,  "  enlargement." 

*3  Deut.  xxxii.  15. 


THE   FIRST   EPISTLE   OF   CLEMENT. 


against  such  as  were  renowned,  the  foolish 
against  the  wise,  the  young  against  those  ad- 
vanced in  years.  For  this  reason  righteousness 
and  peace  are  now  far  departed  from  you,  inas- 
much as  every  one  abandons  the  fear  of  God, 
and  is  become  bhnd  in  His  fliith,'  neither  walks 
in  the  ordinances  of  His  appoiiitment,  nor  acts 
a  part  becoming  a  Christian,-  but  walks  after  his 
own  wicked  lusts,  resuming  the  practice  of  an 
unrighteous  and  ungodly  envy,  by  which  death 
itself  entered  into  the  world. ^ 

CHAP.    IV.  MANY    EVILS     HAVE    ALREADY     FLOWED 

FROM    THIS    SOURCE    IN   ANCIENT   TIMES. 

For  thus  it  is  written  :  "  And  it  came  to  pass 
after  certain  days,  that  Cain  brought  of  the  fruits 
of  the  earth  a  sacrifice  unto  God ;  and  Abel  also 
brought  of  the  firstlings  of  his  sheep,  and  of  the 
fat  thereof.  And  God  had  respect  to  Abel  and 
to  his  offerings,  but  Cain  and  his  sacrifices  He 
did  not  regard.  And  Cain  was  deeply  grieved, 
and  his  countenance  fell.  And  God  said  to 
Cain,  Why  art  thou  grieved,  and  why  is  thy 
countenance  fallen?  If  thou  offerest  rightly, 
but  dost  not  divide  rightly,  hast  thou  not  sinned  ? 
Be  at  peace  :  thine  offering  returns  to  thyself,  and 
thou  shalt  again  possess  it.  And  Cain  said  to 
Abel  his  brother.  Let  us  go  into  the  field.  And 
it  came  to  pass,  while  they  were  in  the  field, 
that  Cain  rose  up  against  Abel  his  brother,  and 
slew  him."  *  Ye  see,  brethren,  how  envy  and 
jealousy  led  to  the  murder  of  a  brother.  Through 
envy,  also,  our  father  Jacob  fled  from  the  face  of 
Esau  his  brother.s  Envy  made  Joseph  be  per- 
secuted unto  death,  and  to  come  into  bondage.^ 
Envy  compelled  Moses  to  flee  from  the  face  of 
Pharaoh  king  of  Egypt,  when  he  heard  these 
words  from  his  fellow-countryman,  "Who  made 
thee  a  judge  or  a  ruler  over  us  ?  wilt  thou  kill 
me,  as  thou  didst  kill  the  Egyptian  yester- 
day? "  7  On  account  of  envy,  Aaron  and  Aliriam 
had  to  make  their  abode  without  the  camp.^ 
Envy  brought  down  Dathan  and  Abiram  alive  to 
Hades,  through  the  sedition  which  they  excited 
against  God's  servant  Moses. ^  Through  envy, 
David  underwent  the  hatred  not  only  of  for- 
eigners, but  was  also  persecuted  by  Saul  king  of 
Israel.'" 


1  It  seems  necessary  to  refer  avTov  to  God,  in  opposition  to  the 
translation  given  by  Abp.  Wake  and  others. 

2  Literally,  "  Christ;  "  comp.  2  Cor.  i.  21,  Eph.  iv.  20. 

3  Wisd.  ii.  24. 

*  Gen.  iv.  j-8.  The  writer  here,  as  always,  follows  the  reading 
of  the  Septiiagint,  which  in  this  passage  both  alters  and  adds  to  the 
Hebrew  text.  We  h.ive  given  the  rendering  approved  by  the  best 
critics;  but  some  prefer  to  translate,  as  in  our  English  version,  "  unto 
thee  shall  be  his  desire,  and  thou  shalt  rule  over  him."  See,  for  an 
ancient  explanation  of  the  passage,  Irenaeus,  Adv.  Heer.,  iv.  18,  3. 

5  Gen.  xxvii.  41,  etc, 
'  Gen.  xxxvii. 
'  Ex.  ii.  i^. 

*  Num.  xii.  14,  15.  [In  our  copies  of  the  Septuagint  tnis  is  not 
affirmed  of  Aaron.] 

9  Num.  xvi.  2^. 
'°  1  Kings  xviil.  8,  etc. 


CHAP.    V. NO  LESS  EVILS    HAVE  ARISEN    FROM  THE 

SAME    SOURCE  IN  THE  MOST  RECENT  TIMES.       THE 
MARTYRDOM    OF    PETER   AND    PAUL. 

But  not  to  dwell  upon  ancient  examples,  let 
us  come  to  the  most  recent  spiritual  heroes." 
Let  us  take  the  noble  examples  furnished  in  our 
own  generation.  Through  envy  and  jealousy, 
the  greatest  and  most  righteous  pillars  [of  the 
Church]  have  been  persecuted  and  put  to 
death. '^  Let  us  set  before  our  eyes  the  illustri- 
ous '3  apostles.  Peter,  through  unrighteous  envy, 
endured  not  one  or  two,  but  numerous  labours ; 
and  when  he  had  at  length  suffered  martyrdom, 
departed  to  the  place  of  glory  due  to  him. 
Owing  to  envy,  Paul  also  obtained  the  reward  of 
patient  endurance,  after  being  seven  times 
thrown  into  captivity,''*  compelled 's  to  flee,  and 
stoned.  After  preaching  both  in  the  east  and 
west,  he  gained  the  illustrious  reputation  due  to 
his  faith,  having  taught  righteousness  to  the 
whole  world,  and  come  to  the  extreme  hmit  of 
the  west,'^  and  suffered  martyrdom  under  the 
prefects. '7  Thus  was  he  removed  from  the  world, 
and  went  into  the  holy  place,  having  proved 
himself  a  striking  example  of  patience. 

CHAP.  VI. CONTINUATION.       SEVERAL   OTHER 

MARTYRS. 

To  these  men  who  spent  their  lives  in  the 
practice  of  holiness,  there  is  to  be  added  a  great 
multitude  of  the  elect,  who,  having  through  envy 
endured  many  indignities  and  tortures,  furnished 
us  with  a  most  excellent  example.  Through 
envy,  those  women,  the  Danaids  '**  and  Dircae, 
being  persecuted,  after  they  had  suffered  terrible 
and  unspeakable  torments,  finished  the  course 
of  their  faith  with  stedfastness,'^  and  though  weak 
in  body,  received  a  noble  reward.  Envy  has 
alienated  wives  from  their  husbands,  and  changed 
that  saying  of  our  father  Adam,  "  This  is  now 
bone  of  my  bones,  and  flesh  of  my  flesh."  ^° 
Envy  and  strife  have  overthrown  great  cities, 
and  rooted  up  mighty  nations. 


"  Literally,  "  those  who  h.ive  been  athletes." 

'-  Some  fill  up  the  Iticuiia  here  found  in  the  MS.  .so  as  to  read, 
"  have  come  to  a  grievous  de;uh." 

■3  Literally,  "  good."  [The  martyrdom  of  St.  Peter  is  all  that  is 
thus  connected  with  his  arrival  in  Rome.  His  numerous  labours 
were  restricted  to  the  Circumcision.] 

14  Seven  imprisonments  of  St.  Paul  are  not  referred  to  in  Scrip- 
ture. 

'S  Archbishop  Wake  here  reads  "  scourged  "  We  have  followed 
the  most  recent  critics  in  filling  up  the  numerous  lacuttte  in  this 
chapter. 

'ti  Some  think  Rome,  others  Spain,  and  others  even  Britain,  to 
be  here  referred  to.     [See  note  at  end  ] 

•7  That  is,  under  Tigellinus  and  Sabinus,  in  the  last  year  of  the 
Emperor  Nero:  but  some  think  Helius  and  Polycletus  referred  to; 
and  others,  both  here  and  in  the  preceding  sentence,  regard  the  words 
as  denoting  simply  the  luiiness  borne  by  Peter  and  Paul  to  the  truth 
of  the  gospel  before  the  rulers  of  the  earth. 

■•^  Some  suppose  these  to  have  been  the  names  of  two  eminent 
female  martyrs  under  Nero;  others  regard  the  cl.-iuse  as  an  interpola- 
tion. [Many  ingenious  conjectures  might  be  cited;  but  see  Jacob- 
son's  valuable  note, /'rt/r«  .4 /^j-Aj/.,  vol.  i.  p.  30.] 

•9  Literally,  "  have  reached  to  the  stcdfast  course  of  faith." 

20  Gen.  ii.  23. 


THE    FIRST    EPISTLE    OF    CLEMENT. 


CHAP.    VII. AN    EXHORTATION    TO    REPENTANCE. 

These  things,  beloved,  we  write  unto  you,  not 
merely  to  admonish  you  of  your  duty,  but  also 
to  remind  ourselves.  For  we  are  struggling  on 
the  same  arena,  and  the  same  conflict  is  assigned 
to  both  of  us.  Wherefore  let  us  give  up  vain  and 
fruitless  cares,  and  approach  to  the  glorious  and 
venerable  rule  of  our  holy  calling.  Let  us  at- 
tend to  what  is  good,  pleasing,  and  acceptable 
in  the  sight  of  Him  who  formed  us.  Let  us 
look  stedfaslly  to  the  blood  of  Christ,  and  see 
how  precious  that  blood  is  to  God,'  which,  hav- 
ing been  shed  for  our  salvation,  has  set  the  grace 
of  repentance  before  the  whole  world.  Let  us 
turn  to  every  age  that  has  passed,  and  learn 
that,  from  generation  to  generation,  the  Lord 
has  granted  a  place  of  repentance  to  all  such  as 
would  be  converted  unto  Him.  Noah  preached 
repentance,  and  as  many  as  listened  to  him  were 
saved.2  Jonah  proclaimed  destruction  to  the 
Ninevites ;  3  but  they,  repenting  of  their  sins, 
propitiated  God  by  prayer,  and  obtained  salva- 
tion, although  they  were  aliens  [to  the  covenant] 
of  God. 

CHAP.   VIII. CONTINUATION   RESPECTING    REPENT- 
ANCE. 

The*  ministers  of  the  grace  of  God  have,  by 
the  Holy  Spirit,  spoken  of  repentance  ;  and  the 
Lord  of  all  things  has  himself  declared  with  an 
oath  regarding  it,  "  As  I  live,  saith  the  Lord,  I 
desire  not  the  death  of  the  sinner,  but  rather  his 
repentance  ;  "  "*  adding,  moreover,  this  gracious 
declaration,  "  Repent,  O  house  of  Israel,  of  your 
iniquity. 5  Say  to  the  children  of  My  people, 
Though  your  sins  reach  from  earth  to  heaven, 
and  though  they  be  redder^  than  scarlet,  and 
blacker  than  sackcloth,  yet  if  ye  turn  to  Me  with 
your  whole  heart,  and  say.  Father!  I  will  listen 
to  you,  as  to  a  holy  ^  people."  And  in  another 
place  He  speaks  thus  :  "  Wash  you,  and  become 
clean ;  put  away  the  wickedness  of  your  souls 
from  before  mine  eyes ;  cease  from  your  evil 
ways,  and  learn  to  do  well ;  seek  out  judgment, 
deliver  the  oppressed,  judge  the  fatherless,  and 
see  that  justice  is  done  to  the  widow ;  and 
come,  and  let  us  reason  together.  He  declares. 
Though  your  sins  be  like  crimson,  I  will  make 
them  white  as  snow ;  though  they  be  like  scar- 
let, I  will  whiten  them  like  wool.  And  if  ye  be 
willing  and  obey  Me,  ye  shall  eat  the  good  of 
the  land  ;  but  if  j'e  refuse,  and  will  not  hearken 
unto  Me,  the  sword  shall   devour  you,  for  the 


'  Some  insert  "  Father." 

^  Gen.  vii. ;   i  Pet.  iii.  20;  2  Pet.  ii.  5. 

3  Jonah  iii. 

*  Ezek.  xxxiii.  11. 
S  Ezek.  xviii.  30. 

*  Comp.  Isa.  i.  18. 

'  These  words  are  not  found  in  Scripture,  though  they  are  quoted 
again  by  Clem.  Alex.  {^Fcedag.,  i.  10)  as  from  Ezekiel. 


mouth  of  the  Lord  hath  spoken  these  things."  ^ 
Desiring,  therefore,  that  all  His  beloved  should 
be    partakers    of  repentance.    He    has,   by   His 

almighty  will,  established  [these  declarations]. 


CHAP.    IX. 


EXAMPLES    OF   THE    SAINTS. 


Wherefore,  let  us  yield  obedience  to  His  ex- 
cellent and  glorious  will ;  and  imploring  His 
mercy  and  loving-kindness,  while  we  forsake  all 
fruitless  labours,'-*  and  strife,  and  envy,  which 
leads  to  death,  let  us  turn  and  have  recourse  to 
His  compassions.  Let  us  stedfastly  contem- 
plate those  who  have  perfectly  ministered  to  His 
excellent  glory.  Let  us  take  (for  instance) 
Enoch,  who,  being  found  righteous  in  obedi- 
ence, was  translated,  and  death  was  never  known 
to  happen  to  him.'°  Noah,  being  found  faithful, 
preached  regeneration  to  the  world  through  his 
ministry ;  and  the  Lord  saved  by  him  the  ani- 
mals which,  with  one  accord,  entered  into  the 
ark. 

CHAP.  X. CONTINUATION  OF  THE  ABOVE. 

Abraham,  styled  "the  friend,""  was  found 
faithful,  inasmuch  as  he  rendered  obedience  to 
the  words  of  God.  He,  in  the  exercise  of  obe- 
dience, went  out  from  his  own  country,  and  from 
his  kindred,  and  from  his  father's  house,  in  order 
that,  by  forsaking  a  small  territory,  and  a  weak 
flimily,  and  an  insignificant  house,  he  might  in- 
herit the  promises  of  God.  For  God  said  to 
him,  "  Get  thee  out  from  thy  country,  and  from 
thy  kindred,  and  from  thy  father's  house,  into 
the  land  which  I  shall  show  thee.  And  I  will 
make  thee  a  great  nation,  and  will  bless  thee, 
and  make  thy  name  great,  and  thou  shalt  be 
blessed.  And  I  will  bless  them  that  bless  thee, 
and  curse  them  that  curse  thee ;  and  in  thee 
shall  all  the  families  of  the  earth  be  blessed."  '^ 
And  again,  on  his  departing  from  Lot,  God  said 
to  j^im,  "  Lift  up  thine  eyes,  and  look  from  the 
place  where  thou  now  art,  northward,  and  south- 
ward, and  eastward,  and  westward  \  for  all  the 
land  which  thou  seest,  to  thee  will  I  give  it,  and 
to  thy  seed  for  ever.  And  I  will  make  thy  seed 
as  the  dust  of  the  earth,  [so  that]  if  a  man  can 
number  the  dust  of  the  earth,  then  shall  thy  seed 
also  be  numbered."  '^  And  again  [the  Scrip- 
ture] saith,  "  God  brought  forth  Abram,  and 
spake  unto  him,  Look  up  now  to  heaven,  and 
count  the  stars  if  thou  be  able  to  number  them  ; 
so  shall  thy  seed  be.  And  Abram  believed  God, 
and  it  was  counted  to  him  for  righteousness."  '•♦ 
On  account  of  his  faith  and  hospitality,  a  son 


8  Isa.  i.  16-20. 

9  Some  read  fioTrtioAoyi'ai',  "  vain  talk." 

'°  Gen.  V.  24;    Heb.  xi.  5.      Literally,  "and   his  death  wa.s  not 
found." 

"  Isa.  xli.  8;  2  Chron.  xx.  7;  Judith  viii.  19;  James  ii.  23. 

'^  Gen.  xii.  1-3. 

■3  Gen.  xiii.  14-16. 

'•♦  Gen.  XV.  5,  6;  Rom.  iv.  3. 


8 


THE    FIRST    EPISTLE    OF    CLEMENT. 


was  given  him  in  his  old  age  ;  and  in  the  exer- 
cise of  obedience,  he  offered  him  as  a  sacrifice 
to  God  on  one  of  the  mountains  which  He 
showed  him.' 

CHAP.    XI. CONTINUATION.       LOT. 

On  account  of  his  hospitality  and  godliness, 
Lot  was  saved  out  of  Sodom  when  all  the  coun- 
try round  was  punished  by  means  of  fire  and 
brimstone,  the  Lord  thus  making  it  manifest 
that  He  does  not  forsake  those  that  hope  in 
Him,  but  gives  up  such  as  depart  from  Him  to 
punishment  and  torture.^  For  Lot's  wife,  who 
went  forth  with  him,  being  of  a  different  mind 
from  himself  and  not  continuing  in  agreement 
with  him  [as  to  the  command  which  had  been 
given  them] ,  was  made  an  example  of,  so  as  to 
be  a  pillar  of  salt  unto  this  day.^  This  was  done 
that  all  might  know  that  those  who  are  of  a 
double  mind,  and  who  distrust  the  power  of 
God,  bring  down  judgment  on  themselves,''  and 
become  a  sign  to  all  succeeding  generations. 

CH.A.P.    XII. THE    REWARDS    OF   FAITH   AND    HOS- 
PITALITY.      R^HAB. 

On  account  of  her  faith  and  hospitality,  Rahab 
the  harlot  was  saved.  For  when  spies  were  sent 
by  Joshua,  the  son  of  Nun,  to  Jericho,  the  king 
of  the  country  ascertained  that  they  were  come 
to  spy  out  their  land,  and  sent  men  to  seize 
them,  in  order  that,  when  taken,  they  might  be 
put  to  death.  But  the  hospitable  Rahab  receiv- 
ing them,  concealed  them  on  the  roof  of  her 
house  unaer  some  stalks  of  flax.  And  when 
the  men  sent  by  the  king  arrived  and  said, 
"  There  came  men  unto  thee  who  are  to  spy  out 
our  land  ;  bring  them  forth,  for  so  the  king  com- 
mands," she  answered  them,  "  The  two  men 
whom  ye  seek  came  unto  me,  but  quickly  de- 
parted again  and  are  gone,"  thus  not  discovering 
the  spies  to  them.  Then  she  said  to  the  rnen, 
"  I  know  assuredly  that  the  Lord  your  God  hath 
given  you  this  city,  for  the  fear  and  dread  of  you 
have  fallen  on  its  inhabitants.  When  therefore 
ye  shall  have  taken  it,  keep  ye  me  and  the  house 
of  my  father  in  safety."  And  they  said  to  her, 
''  It  shall  be  as  thou  hast  spoken  to  us.  As 
soon,  therefore,  as  thou  knowest  that  we  are  at 
hand,  thou  shalt  gather  all  thy  family  under  thy 
roof,  and  they  shall  be  preserved,  but  all  that 
are  found  outside  of  thy  dwelling  shall  perish."  5 
Moreover,  they  gave  her  a  sign  to  this  effect, 
that  she  should  hang  forth  from  her  house  a 
scarlet  thread.  And  thus  they  made  it  manifest 
that  redemjition  should  flow  through  the  blood 
of  the  Lord  to  all  them  that  believe  and  hope 


'  Gen.  xxi.  22;  Heb.  xi.  !■;. 

*  Gen.  xix.;  comp.  2  Pet.  ii.  6-9. 

3  So  Joseph.,  Atiti'i/.,  i.  11,  4',   Irenaeus.  Ar^v.  Har.,  iv.  31. 

*  Literally,  "  become  a  judgment  and  sign." 
s  Josh.  ii. ;  Heb.  xi.  31. 


in  God.^     Ye  see,  beloved,  that  there  was  not 
only  faith,  but  prophecy,  in  this  woman. 

CHAP.    XIII. AN    EXHORTATION   TO    HUMILITY. 

Let  us  therefore,  brethren,  be  of  humble 
mind,  laying  aside  all  haughtiness,  and  pride, 
and  foolishness,  and  angry  feelings  ;  and  let  us 
act  according  to  that  which  is  written  (for  the 
Holy  Spirit  saith,  "  Let  not  the  wise  man  glory 
in  his  wisdom,  neither  let  the  mighty  man  glory 
in  his  might,  neither  let  the  rich  man  glory  in 
his  riches  ;  but  let  him  that  glorieth  glory  in  the 
Lord,  in  diligently  seeking  Him,  and  doing  judg- 
ment and  righteousness "  7),  being  especially 
mindful  of  the  words  of  the  Lord  Jesus  which 
He  spake,  teaching  us  meekness  and  long-suffer- 
ing. For  thus  He  spoke :  "  Be  ye  merciful, 
that  ye  may  obtain  mercy ;  forgive,  that  it  may 
be  forgiven  to  you  ;  as  ye  do,  so  shall  it  be  done 
unto  you  ;  as  ye  judge,  so  shall  ye  be  judged ; 
as  ye  are  kind,  so  shall  kindness  be  shown  to 
you  ;  with  what  measure  ye  mete,  with  the  same 
it  shall  be  measured  to  you."  '^  By  this  precept 
and  by  these  rules  let  us  stablish  ourselves,  that 
we  walk  with  all  humility  in  obedience  to  His 
holy  words.  For  the  holy  word  saith,  "  On  whom 
shall  I  look,  but  on  him  that  is  meek  and  peace- 
able, and  that  trembleth  at  My  words?  '>9 

CHAP.  XIV. WE  SHOULD  OBEY  GOD   RATHER   THAN 

THE   AUTHORS    OF    SEDITION. 

It  is  right  and  holy  therefore,  men  and  breth- 
ren, rather  to  obey  God  than  to  follow  those 
who,  through  pride  and  sedition,  have  become  the 
leaders  of  a  detestable  emulation.  For  we  shall 
incur  no  slight  injury,  but  rather  great  danger, 
if  we  rashly  yield  ourselves  to  the  inclinations 
of  men  who  aim  at  exciting  strife  and  tumults,  so 
as  to  draw  us  away  from  what  is  good.  Let  us 
be  kind  one  to  another  after  the  pattern  of  the 
tender  mercy  and  benignity  of  our  Creator.  For 
it  is  written,  "  The  kind-hearted  shall  inhabit  the 
land,  and  the  guiltless  shall  be  left  upon  it,  but 
transgressors  shall  be  destroyed  from  off  the  face 
of  it."  '°  And  again  [the  Scripture]  saith,  "  I 
saw  the  ungodly  highly  exalted,  and  lifted  up 
like  the  cedars  of  Lebanon  :  I  passed  by,  and, 
behold,  he  was  not ;  and  I  diligently  sought  his 
place,  and  could  not  find  it.  Preserve  inno- 
cence, and  look  on  equity :  for  there  shall  be  a 
remnant  to  the  peaceful  man."  " 


<>  Others  of  the  Fathers  adopt  the  same  allegorical  interpretation, 
e.g.,  Justin  Mar  ,  Dial.  c.  Tryf'h.,  n.  iii:  Ircnsciis,  Adv.  Hier.,  iv. 
20.  [The  whole  matter  of  symbolism  imder  the  law  must  be  more 
thoroughly  studied  if  we  would  account  for  such  strong  language  as 
is  here  applied  to  a  poetical  or  rhetorical  figure.] 

'  Jer.  ix.  23,  24;   I  Cor.  i.  31;   2.  Cor.  x.  17. 

8  Comp.  Matt.  vi.  12-15,  v'''  ^I   Luke  vi.  36-38. 

9  Lsa.  Ixvi.  2. 

■°  Prov.  ii.  21,  22. 

"  Ps.  xxxvii.  35-37.  "  Remnant  "  probably  refers  either  to  the 
memory  or  posterity  of  the  righteous. 


THE   FIRST   EPISTLE   OF   CLEMENT. 


CHAP.  XV.  —  WK  MUST  ADHERE  TO  THOSE  WHO 
CULTIVATE  PEACE,  NOT  TO  THOSE  WHO  MERELY 
PRETEND   TO   DO   SO. 

Let  US  cleave,  therefore,  to  those  who  culti- 
vate peace  with  godliness,  and  not  to  those  who 
hypocritically  profess  to  desire  it.  For  [the 
Scripture]  saith  in  a  certain  place,  "This  peo- 
ple honoureth  Me  with  their  lips,  but  their  heart 
is  far  from  Me."  '  And  again  :  "  They  bless 
with  their  mouth,  but  curse  with  their  heart."  ^ 
And  again  it  saith,  "  They  loved  Him  with  their 
mouth,  and  lied  to  Him  with  their  tongue  ;  but 
their  heart  was  not  right  with  Him,  neither  were 
they  faitliful  in  His  covenant."  3  "Let  the  de- 
ceitful lips  become  silent,"  •*  [and  "  let  the  Lord 
destroy  all  the  lying  lips,5]  and  the  boastful 
tongue  of  those  who  have  said,  Let  us  magnify 
our  tongue  ;  our  lips  are  our  own  ;  who  is  lord 
over  us  ?  For  the  oppression  of  the  poor,  and 
for  the  sighing  of  the  needy,  will  I  now  arise, 
saith  the  Lord  :  I  will  place  him  in  safety ;  I 
will  deal  confidently  with  him."  ^ 

CHAP.  XVL CHRIST  AS  AN  EXAIMPLE  OF    HUMILITY. 

For  Christ  is  of  those  who  are  humble-minded, 
and  not  of  those  who  exalt  themselves  over  His 
flock.  Our  Lord  Jesus  Christ,  the  Sceptre  of 
the  majesty  of  God,  did  not  come  in  the  pomp 
of  pride  or  arrogance,  although  He  might  have 
done  so,  but  in  a  lowly  condition,  as  the  Holy 
Spirit  had  declared  regarding  Him.  For  He 
says,  "  Lord,  who  hath  believed  our  report,  and 
to  whom  is  the  arm  of  the  Lord  revealed  ?  We 
have  declared  [our  message]  in  His  presence  : 
He  is,  as  it  were,  a  child,  and  like  a  root  in 
thirsty  ground ;  He  has  no  form  nor  glory,  yea, 
we  saw  Him,  and  He  had  no  form  nor  comeli- 
ness ;  but  His  form  was  without  eminence,  yea, 
deficient  in  comparison  with  the  [ordinary] 
form  of  men.  He  is  a  man  exposed  to  stripes 
and  suffering,  and  acquainted  with  the  endur- 
ance of  grief :  for  His  countenance  was  turned 
away ;  He  was  despised,  and  not  esteemed. 
He  bears  our  iniquities,  and  is  in  sorrow  for  our 
sakes  ;  yet  we  supposed  that  [on  His  own  ac- 
count] He  was  exposed  to  labour,  and  stripes, 
and  affliction.  But  He  was  wounded  for  our 
transgressions,  and  bruised  for  our  iniquities. 
The  chastisement  of  our  peace  was  upon  Him, 
and  by  His  stripes  we  were  healed.  All  we,  like 
sheep,  have  gone  astray ;  [every]  man  has  wan- 
dered in  his  own  way  ;  and  the  Lord  has  deliv- 
ered Him  up  for  our  sins,  while  He  in  the  midst 


J  Isa.  xxix.  13;  Matt.  xv.  8;  Mark  vii.  6. 
^  Ps.  Ixii.  ^. 
3  Ps.  Ixxvhi.  36,  37. 
*  Ps.  xxxi.  18. 

s  These  words  within  brackets  are  not  found  in  the  MS.,  but  have 
been  inserted  from  the  Septuagint  by  most  editors. 
'i  Ps.  xii.  3-5. 


of  His  sufferings  openeth  not  His  mouth.  He 
was  brought  as  a  sheep  to  the  slaughter,  and  as 
a  lamb  before  her  shearer  is  dumb,  so  He  open- 
eth not  His  mouth.  In  His  humiliation  His 
judgment  was  taken  away ;  who  shall  declare 
His  generation?  for  His  life  is  taken  from  the 
earth.  For  the  transgressions  of  my  people  was 
He  brought  down  to  death.  And  I  will  give  the 
wicked  for  His  sepulchre,  and  the  rich  for  His 
death, 7  because  He  did  no  inicjuity,  neither  was 
guile  found  in  His  mouth.  And  the  Lord  is 
pleased  to  purify  Him  by  stripes.^  If  ye  make  ^ 
an  offering  for  sin,  your  soul  shall  see  a  long- 
lived  seed.  And  the  Lord  is  pleased  to  relieve 
Him  of  the  affliction  of  His  soul,  to  show  Him 
light,  and  to  form  Him  with  understanding,'"  to 
justify  the  Just  One  who  ministereth  well  to 
many ;  and  He  Himself  shall  carry  their  sins. 
On  this  account  He  shall  inherit  many,  and 
shall  divide  the  spoil  of  the  strong ;  because 
His  soul  was  delivered  to  death,  and  He  was 
reckoned  among  the  transgressors,  and  He  bare 
the  sins  of  many,  and  for  their  sins  was  He  de- 
livered." "  And  again  He  saith,  "  I  am  a  worm, 
and  no  man  ;  a  i-eproach  of  men,  and  despised 
of  the  people.  All  that  see  Me  have  derided 
Me ;  they  have  spoken  with  their  lips ;  they 
have  wagged  their  head,  [saying]  He  hoped  in 
God,  let  Him  deliver  Him,  let  Him  save  Him, 
since  He  delighteth  in  Him."  '^  Ye  see,  be- 
loved, what  is  the  example  which  has  been  given 
us  ;  for  if  the  Lord  thus  humbled  Himself,  what 
shall  we  do  who  have  through  Him  come  under 
the  yoke  of  His  grace  ? 

CHAP.   XVII.  —  THE    SAINTS   AS    EXAMPLES    OF 
HUMILITY. 

Let  us  be  imitators  also  of  those  who  in  goat- 
skins and  sheep-skins  '^  went  about  proclaiming 
the  coming  of  Christ ;  I  mean  Elijah,  Elisha,  and 
Ezekiel  among  the  prophets,  with  those  others  to 
whom  a  like  testimony  is  borne  [in  Scripture]. 
Abraham  was  specially  honoured,  and  was  called 
the  friend  of  God  ;  yet  he,  earnestly  regarding 
the  glory  of  God,  humbly  declared,  "  I  am  but 
dust  and  ashes."  '•♦  Moreover,  it  is  thus  written 
of  Job,  "  Job  was  a  righteous  man,  and  blame- 
less, truthful,  God-fearing,  and  one  that  kept 
himself  from  all  evil."  's     But  bringing  an  accu- 


7  The  Latin  of  Cotelerius,  adopted  by  Hefele  and  Dressel,  trans- 
lates this  clause  as  follows:  "  I  will  set  free  the  wicked  on  account  of 
His  sepulchre,  and  the  rich  on  account  of  His  death  " 

8  The  reading  of  the  MS.  is  ti?!  TrArjyr;?,  "purify,  or  free,  Him 
from  stripes."     We  have  adopted  the  emendation  of  Junius. 

9  Wotton  reads,  "  If  He  make." 

'°  Or,  "Jill  Him  with  understanding,"  if  jrA^o-at  should  be  read 
instead  of  rrAairai,  as  Grabe  suggests. 

"  Isa.  liii.  The  reader  will  observe  how  often  the  text  of  the 
Septuagint,  here  quoted,  differs  from  the  Hebrew  as  represented  by 
our  authorized  English  version. 

T--  Ps.  xxii.  6-8. 

13  Heb.  xi.  37. 

'^  Gen.  xviii.  37. 

15  Job  i.  I. 


lO 


THE   FIRST   EPISTLE   OF   CLEMENT. 


sation  against  himself,  he  said,  "  No  man  is  free 
from  defilement,  even  if  his  life  be  but  of  one 
day."  "  Moses  was  called  faithful  in  all  God's 
house ;  ^  and  through  his  instrumentality,  God 
punished  Egypt  ^  with  plagues  and  tortures.  Yet 
he,  though  thus  greatly  honoured,  did  not  adopt 
lofty  language,  but  said,  when  the  divine  oracle 
came  to  him  out  of  the  bush,  '<  Who  am  I,  that 
Thou  sendest  me  ?  I  am  a  man  of  a  feeble 
voice  and  a  slow  tongue."  '*  And  again  he  said, 
"  I  am  but  as  the  smoke  of  a  pot."  s 

CHAP.  XVIII. DAVID  AS  AN  EXAMPLE  OF  HUMILITY. 

But  what  shall  we  say  concerning  David,  to 
whom  such  testimony  was  borne,  and  of  whom  ^ 
God  said,  "  I  have  found  a  man  after  Mine  own 
heart,  David  the  son  of  Jesse ;  and  in  everlast- 
ing mercy  have  I  anointed  him?"''  Yet  this 
very  man  saith  to  God,  "  Have  mercy  on  me, 

0  Lord,  according  to  Thy  great  mercy ;  and 
according  to  the  multitude  of  Thy  compassions, 
blot  out  my  transgression.  Wash  me  still  more 
from  mine  iniquity,  and  cleanse  me  from  my 
sin.  For  I  acknowledge  my  iniquity,  and  my  sin 
is  ever  before  me.  Against  Thee  only  have  I 
sinned,  and  done  that  which  was  evil  in  Tliy  sight ; 
that  Thou  mayest  be  justified  in  Thy  sayings, 
and  mayest  overcome  when  Thou^  art  judged. 
For,  behold,  I  was  conceived  in  transgressions, 
and  in  my  sins  did  my  mother  conceive  me. 
For,  behold.  Thou  hast  loved  truth ;  the  secret 
and  hidden  things  of  wisdom  hast  Thou  shown 
me.     Thou  shalt  sprinkle  me  with  hyssop,  and 

1  shall  be  cleansed ;  Thou  shalt  wash  me,  and  I 
shall  be  whiter  than  snow.  Thou  shalt  make  me 
to  hear  joy  and  gladness  ;  my  bones,  which  have 
been  humbled,  shall  exult.  Turn  away  Thy  face 
from  my  sins,  and  blot  out  all  mine  iniquities. 
Create  in  me  a  clean  heart,  O  God,  and  renew  a 
right  spirit  within  me. 9  Cast  me  not  away  from 
Thy  presence,  and  take  not  Thy  Holy  Spirit  from 
me.  Restore  to  me  the  joy  of  Thy  salvation, 
and  estaljlish  me  by  Tliy  governing  Spirit.  I 
will  teach  transgressors  Thy  ways,  and  the  un- 
godly shall  be  converted  unto  Thee.  Deliver 
me  from  blood-guiltiness, '°  O  God,  the  God  ot 
my  salvation  :  my  tongue  shall  exult  in  Thy 
righteousness.  O  Lord,  Thou  shalt  open  my 
mouth,  and  my  lips  shall  show  forth  Thy  praise. 
For  if  Thou  hadst  desired  sacrifice,  I  would  have 
given  it ;  Thou  wilt  not  delight  in  burnt-offerings. 


'  Job  xiv.  4,  5.     rSeptuagint.] 
^  Num.  xii.  7;   Heb.  iii   2. 

s  Some   fill   up  the  lacuna  which   here  occurs   in  the   MS.   by 
"  Israel." 

*  Ex.  iii,  II,  iv.  10. 

5  This  is  not  found  in  Scripture.     [They  were  probably  in  Clem- 
ent's version.     Comp.  Ps.  cxix.  83.] 
^  Or,  as  some  render,  "  to  whom." 
'  Ps.  Ixxxix.  21. 

*  Or,  "  when  Thou  judgest." 
9  Literally,  "  in  my  inwards." 

'°  Literally,  "  bloods." 


The  sacrifice  [acceptable]  to  God  is  a  bruised 
spirit ;  a  broken  and  a  contrite  heart  God  will 
not  despise."  " 

CHAP.    XIX. IMITATING   THESE    EXAMPLES,  LET   US 

SEEK    AFTER    PEACE. 

Thus  the  humility  and  godly  submission  of  so 
great  and  illustrious  men  have  rendered  not  only 
us,  but  also  all  the  generations  before  us,  better ; 
even  as  many  as  have  received  His  oracles  in 
fear  and  truth.  Wherefore,  having  so  many 
great  and  glorious  examples  set  before  us,  let  us 
turn  again  to  the  practice  of  that  peace  which 
from  the  beginning  was  the  mark  set  before 
us  ;  '^  and  let  us  look  stedfastly  to  the  Father  and 
Creator  of  the  universe,  and  cleave  to  His  mighty 
and  surpassingly  great  gifts  and  benefactions  of 
peace.  Let  us  contemplate  Him  with  our 
understanding,  and  look  with  the  eyes  of  our 
soul  to  His  long-suffering  will.  Let  us  reflect 
how  free  from  wrath  He  is  towards  all  His  crea- 
tion. 

CHAP.    XX. THE     PEACE     AND     HARMONY    OF   THE 

UNIVERSE. 

The  heavens,  revolving  under  His  govern- 
ment, are  subject  to  Him  in  peace.  Day  and 
night  run  the  course  appointed  by  Him,  in  no 
wise  hindering  each  other.  The  sun  and  moon, 
with  the  companies  of  the  stars,  roll  on  in  har- 
mony according  to  His  command,  within  their 
prescribed  limits,  and  without  any  deviation. 
The  fruitful  earth,  according  to  His  will,  brings 
forth  food  in  abundance,  at  the  proper  seasons, 
for  man  and  beast  and  all  the  living  beings  upon 
it,  never  hesitating,  nor  changing  any  of  the  ordi- 
nances which  He  has  fixed.  The  unsearchable 
places  of  abysses,  and  the  indescribable  arrange- 
ments of  the  lower  world,  are  restrained  by  the 
same  laws.  The  vast  unmeasurable  sea,  gathered 
together  by  His  working  into  various  basins, '3 
never  passes  beyond  the  bounds  placed  around 
it,  but  does  as  He  has  commanded.  For  He 
said,  "  Thus  far  shalt  thou  come,  and  thy  waves 
shall  be  broken  within  thee."  '■*  The  ocean,  im- 
passible to  man,  and  the  worlds  beyond  it,  are 
regulated  by  the  same  enactments  of  the  Lord. 
The  seasons  of  spring,  summer,  autumn,  and 
winter,  peacefully  give  place  to  one  another. 
The  winds  in  their  several  quarters  '5  fulfil,  at  the 
proper  time,  their  service  without  hindrance. 
The  ever-flowing  fountains,  formed  both  for  en- 
joyment and  health,  furnish  without  fail  their 
breasts  for  the  life  of  men.     The  very  smallest 


"  Ps.  li.  1-17. 

'-  Literally,  "  Becominp;  partakers  of  many  great  and  glorious 
deeds,  let  us  return  to  the  aim  of  peace  delivered  to  us  from  the  be- 
ginning."    Comp.  Heb.  xii.  i. 

'3  Or,  "  collections." 

'*  Job  xxxviii.  ii. 

'i  Or,  "  stations." 


THE    FIRST    EPISTLE   OF   CLEMENT. 


II 


of  living  beings  meet  together  in  peace  and  con- 
cord. All  these  the  great  Creator  and  Lord  of 
all  has  appointed  to  exist  in  peace  and  har- 
mony ;  while  He  does  good  to  all,  but  most 
abundantly  to  us  who  have  fled  for  refuge  to 
His  compassions  through  Jesus  Christ  our  Lord, 
to  whom  be  glory  and  majesty  for  ever  and  ever. 
Amen. 

CHAP.    XXI.  LET    US     OBEY    GOD,    AND    NOT     THE 

AUTHORS    OF    SEDmON. 

Take  heed,  beloved,  lest  His  many  kindnesses 
lead  to  the  condemnation  of  us  all.  [For  thus 
it  must  be]  unless  we  walk  worthy  of  Him,  and 
with  one  mind  do  those  things  which  are  good 
and  well-pleasing  in  His  sight.  For  [the  Scrip- 
ture] saith  in  a  certain  place,  "  The  Spirit  of  the 
Lord  is  a  candle  searching  the  secret  parts  of 
the  belly."  '  Let  us  reflect  how  near  He  is,  and 
that  none  of  the  thoughts  or  reasonings  in  which 
we  engage  are  hid  from  Him.  L  is  right,  there- 
fore, that  we  should  not  leave  the  post  which 
His  will  has  assigned  us.  Let  us  rather  offend 
those  men  who  are  foolish,  and  inconsiderate, 
and  lifted  up,  and  who  glory  in  the  pride  of 
their  speech,  than  [offend]  God.  Let  us  rever- 
ence the  Lord  Jesus  Christ,  whose  blood  was 
given  for  us ;  let  us  esteem  those  who  have 
the  rule  over  us ;  ^  let  us  honour  the  aged  3 
among  us ;  let  us  train  up  the  young  men  in  the 
fear  of  God  ;  let  us  direct  our  wives  to  that 
which  is  good.  Let  them  exhibit  the  lovely 
habit  of  purity  [in  all  their  conduct]  ;  let  them 
show  forth  the  sincere  disposition  of  meekness  ; 
let  them  make  manifest  the  command  which 
they  have  of  their  tongue,  by  their  manner  ■*  of 
speaking ;  let  them  display  their  love,  not  by 
preferring  5  one  to  another,  but  by  showing 
equal  affection  to  all  that  piously  fear  God. 
Let  your  children  be  partakers  of  true  Chris- 
tian training  ;  let  them  learn  of  how  great  avail 
humility  is  with  God  —  how  much  the  spirit  of 
pure  affection  can  prevail  with  Him  —  how  ex- 
cellent and  great  His  fear  is,  and  how  it  saves 
all  those  who  walk  in^  it  with  a  pure  mind. 
For  He  is  a  Searcher  of  the  thoughts  and  de- 
sires [of  the  heart]  :  His  breath  is  in  us ;  and 
when  He  pleases.  He  will  take  it  away. 

CHAP.  XXir.  —  THESE  EXHORTATIONS  ARE  CON- 
FIRMED BY  THE  CHRISTUN  FAIFH,  WHICH  PRO- 
CLAIMS  THE   MISERY   OF   SINFUL   CONDUCT. 

Now  the  faith  which  is  in  Christ  confirms  all 
these  [admonitions].  For  He  Himself  by  the 
Holy  Ghost  thus  addresses  us  :  "  Come,  ye  chil- 


'  Prov.  XX.  27. 

*  Comp   Heb.  xiii.  17:  i  Thess.  v.  12,  13. 
•3  Or,  "  the  presbyters." 

*  Some  read,  "  by  their  silence." 

5  Comp.  I  Tim.  v.  21. 

6  Some  translate,  "  who  turn  to  Him," 


dren,  hearken  unto  Me  ;  I  will  teach  you  the  fear 
of  the  Lord.  What  man  is  he  that  desireth  life, 
and  loveth  to  see  good  days  ?  Keep  thy  tongue 
from  evil,  and  thy  lips  from  speaking  guile.  De- 
part from  evil,  and  do  good  ;  seek  peace,  and 
pursue  it.  The  eyes  of  the  Lord  are  ui^on  the 
righteous,  and  His  ears  are  [open]  unto  their 
prayers.  The  face  of  the  Lord  is  against  them 
that  do  evil,  to  cut  off  the  remembrance  of 
them  from  the  earth.  The  righteous  cried,  and 
the  Lord  heard  him,  and  delivered  him  out  of 
all  his  troubles."  ?  "  Many  are  the  stripes  [ap- 
pointed for]  the  wicked  ;  but  mercy  shall  com- 
pass those  about  who  hope  in  the  Lord."  ^ 

CHAP.     XXIII.  BE     HUMBLE,    AND     BELIEVE    THAT 

CHRIST   WILL    COME   AGAIN. 

The  all-merciful  and  beneficent  Father  has 
bowels  [of  compassion]  towards  those  that  fear 
Him,  and  kindly  and  lovingly  bestows  His  fa- 
vours upon  those  who  come  to  Him  with  a 
simple  mind.  Wherefore  let  us  not  be  double- 
minded  ;  neither  let  our  soul  be  lifted  ^  up  on 
account  of  His  exceedingly  great  and  glorious 
gifts.  Far  from  us  be  that  which  is  written, 
"  Wretched  are  they  who  are  of  a  double  mind, 
and  of  a  doubting  heart ;  who  say.  These  things 
we  have  heard  even  in  the  times  of  our  fathers ; 
but,  behold,  we  have  grown  old,  and  none  of 
them  has  happened  unto  us." '°  Ye  foolish 
ones  !  compare  yourselves  to  a  tree  :  take  [for 
instance]  the  vine.  First  of  all,  it  sheds  its 
leaves,  then  it  buds,  next  it  puts  forth  leaves, 
and  then  it  flowers  ;  after  that  comes  the  sour 
grape,  and  then  follows  the  ripened  fruit.  Ye 
perceive  how  in  a  little  time  the  fruit  of  a  tree 
comes  to  maturity.  Of  a  truth,  soon  and  sud- 
denly shall  His  will  be  accomplished,  as  the 
Scripture  also  bears  witness,  saying,  "  Speedily 
will  He  come,  and  will  not  tarry  ;  "  "  and,  "  The 
Lord  shall  suddenly  come  to  His  temple,  even 
the  Holy  One,  for  whom  ye  look."  '^ 

CHAP.    XXIV.  —  GOD    CONTINUALLY    SHOWS     US     IN 
NATURE  THAT  THERE  WILL  BE  A  RESURRECTION. 

Let  US  consider,  beloved,  how  the  Lord  con- 
tinually proves  to  us  that  there  shall  be  a  future 
resurrection,  of  which  He  has  rendered  the  Lord 
Jesus  Christ  the  first-fruits  '-^  by  raising  Him  from 
the  dead.  Let  us  contemplate,  beloved,  the  res- 
urrection which  is  at  all  times  taking  place.  Day 
and  night  declare  to  us  a  resurrection.  The 
night  sinks  to  sleep>  and  the  day  arises ;  the 
day  [again]  departs,  and  the  night  comes  on. 


'  Ps.  xxxiv.  11-17. 

8  Ps.  xxxii.  10. 

9  Or,  as  some  render,  "  neither  let  us  have  any  doubt  of." 

■°  Some  regard  these  words  as  taken  from  an  apocr\-phal   book, 
others  as  derived  from  a  fusion  of  James  i.  8  and  2  Pet.  iii.  3,  4. 
"  Hab   ii.  3;  Heb.  x.  37. 
»2  Mai.  iii.  i. 
'3  Comp.  I  Cor.  xv.  20;  Col.  i.  18. 


12 


THE    FIRST    EPISTLE    OF    CLEMENT. 


Let  us  behold  the  fruits  [of  the  earth],  how  the 
sowing  of  grain  takes  place.  The  sower '  goes 
forth,  and  casts  it  into  the  ground  ;  and  the  seed 
being  thus  scattered,  though  dry  and  naked  when 
it  fell  upon  the  earth,  is  gradually  dissolved. 
Then  out  of  its  dissolution  the  mighty  power  of 
the  providence  of  the  Lord  raises  it  up  again,  and 
from  one  seed  many  arise  and  bring  forth  fruit. 

CHAP.     XXV.  THE    PHCENIX    AN     EMBLEM    OF    OUR 

RESURRECTION. 

Let  US  consider  that  wonderful  sign  [of  the 
resurrection]  which  takes  place  in  Eastern  lands, 
that  is,  in  Arabia  and  the  countries  round  about. 
There  is  a  certain  bird  which  is  called  a  phoenix. 
This  is  the  only  one  of  its  kind,  and  lives  five 
hundred  years.  And  when  the  time  of  its  disso- 
lution draws  near  that  it  must  die,  it  builds  itself 
a  nest  of  frankincense,  and  myrrh,  and  other 
spices,  into  which,  when  the  time  is  fulfilled, 
it  enters  and  dies.  But  as  the  flesh  decays  a 
certain  kind  of  worm  is  produced,  which,  being 
nourished  by  the  juices  of  the  dead  bird,  brings 
forth  feathers.  Then,  when  it  has  acquired 
strength,  it  takes  up  that  nest  in  which  are  the 
bones  of  its  parent,  and  bearing  these  it  passes 
from  the  land  of  Arabia  into  Egypt,  to  the  city 
called  Heliopolis.  And,  in  open  day,  flying  in 
the  sight  of  all  men,  it  places  them  on  the  altar 
of  the  sun,  and  having  done  this,  hastens  back 
to  its  former  abode.  The  priests  then  inspect 
the  registers  of  the  dates,  and  find  that  it  has 
returned  exactly  as  the  five  hundredth  year  was 
completed.^ 

CHAP.    XXVI.  —  WE    SHALL    RISE   AGAIN,   THEN,    AS 
THE   SCRIPTURE   ALSO   TESTIFIES. 

Do  we  then  deem  it  any  great  and  wonderful 
thing  for  the  Maker  of  all  things  to  raise  up 
again  those  that  have  piously  served  Him  in  the 
assurance  of  a  good  faith,  when  even  by  a  bird 
He  shows  us  the  mightiness  of  His  power  to 
fulfil  His  promise? 3  For  [the  Scripture]  saith 
in  a  certain  place,  "  Thou  shalt  raise  me  up,  and 
I  shall  confess  unto  Thee  ; "  ■♦  and  again,  "  I  laid 
me  down,  and  slept ;  I  awaked,  because  Thou 
art  with  me  ;  "  5  and  again.  Job  says,  "Thou 
shalt  raise  up  this  flesh  of  mine,  which  has  suf- 
fered all  these  things."^ 

CHAP.  XXVII.  —  IN  THE  HOPE  OF  THE  RESURREC- 
TION, LET  US  CLEAVE  TO  THE  OMNIPOTENT  AND 
OMNISCIENT   GOD. 

Having  then  this  hope,  let  our  souls  be  bound 


'  Comp.  Luke  viii.  5. 

2  This  fable  respecting  the  phoenix  is  mentioned  by  Herodotus  (ii. 
73)  and  by  Pliny  (Nat.  Hist.,  x.  2).  and  is  used  as  above  by  Ter- 
tullian  {De  Resurr.,  §  13)  and  by  others  of  the  Fathers. 

3  Literally,  "  the  mightiness  of  His  promise." 
*  Ps.  xxviii.  7_,  or  from  some  apocryphal  book. 
5  Comp.  Ps.  iii.  6. 

^  Job  xix.  25,  36. 


to  Him  who  is  faithful  in  His  promises,  and  just 
in  His  judgments.  He  who  has  commanded  us 
not  to  lie,  shall  much  more  Himself  not  lie  ;  for 
nothing  is  impossible  with  God,  except  to  lie. 7 
Let  His  faith  therefore  be  stirred  up  again  within 
us,  and  let  us  consider  that  all  things  are  nigh 
unto  Him.  By  the  word  of  His  might^  He  estab- 
lished all  things,  and  by  His  word  He  can  over- 
throw them.  "Who  shall  say  unto  Him,  What 
hast  thou  done?  or.  Who  shall  resist  the  power 
of  His  strength  ?"  9  When  and  as  He  pleases 
He  will  do  all  things,  and  none  of  the  things 
determined  by  Him  shall  pass  away.'°  All  things 
are  open  before  Him,  and  nothing  can  be  hidden 
from  His  counsel.  "The  heavens"  declare  the 
glory  of  God,  and  the  firmament  showeth  His 
handy-work.  Day  unto  day  uttereth  speech,  and 
night  unto  night  showeth  knowledge.  And  there 
are  no  words  or  speeches  of  which  the  voices  are 
not  heard."  '^ 

CHAP.    XXVIII. GOD     SEES     ALL    THINGS  :     THERE- 
FORE   LET    US   AVOID   TRANSGRESSION. 

Since  then  all  things  are  seen  and  heard  [by 
God],  let  us  fear  Him,  and  forsake  those  wicked 
works  which  proceed  from  evil  desires  ;  '^  so  that, 
through  His  mercy,  we  may  be  protected  from 
the  judgments  to  come.  For  whither  can  any  of 
us  flee  from  His  mighty  hand  ?  Or  what  world 
will  receive  any  of  those  who  run  away  from 
Him  ?  For  the  Scripture  saith  in  a  certain  place, 
"  Whither  shall  I  go,  and  where  shall  I  be  hid 
from  Thy  presence  ?  If  I  ascend  into  heaven. 
Thou  art  there  ;  if  I  go  away  even  to  the  utter- 
most parts  of  the  earth,  there  is  Thy  right  hand  ; 
if  I  make  my  bed  in  the  abyss,  there  is  Thy 
Spirit."  '"^  Whither,  then,  shall  any  one  go,  or 
where  shall  he  escape  from  Him  who  compre- 
hends all  things  ? 

CHAP,  XXIX.  —  LET  US   ALSO    DRAW  NEAR  TO   GOD 
IN    PURITY    OF    HEART. 

Let  US  then  draw  near  to  Him  with  holiness  of 
spirit,  lifdng  up  pure  and  undefiled  hands  unto 
Him,  loving  our  gracious  and  merciful  Father, 
who  has  made  us  partakers  in  the  blessings  of 
His  elect.'S  For  thus  it  is  written,  "When  the 
Most  High  divided  the  nations,  when  He  scat- 
tered '^  the  sons  of  Adam,  He  fixed  the  bounds 
of  the  nations  according  to  the  number  of  the 
angels  of  God.  His  people  Jacob  became  the 
portion  of  the  Lord,  and  Israel  the  lot  of  His 


7  Comp.  Tit.  i.  2;  Heb.  vi.  18. 

8  Or,  "  majesty." 

9  Wisd.  xii.  12,  xi.  22. 
'0  Comp.  Matt.  xxiv.  35. 

"  Literally,  "  If  the  heavens,"  etc. 

'^  Ps.  xix.  1-3. 

'3  Literally,  "  abominable  lusts  of  evil  deeds." 

'•*  Ps.  cxxxix.  7-10. 

•s  Litemlly,  "  has  made  us  to  Himself  a  part  of  election." 

'*  Literally,  "  sowed  abroad." 


THE    FIRST    EPISTLE    OF    CLEMENT. 


13 


inheritance."  '  And  in  another  place  [the  Scrip- 
ture] saith,  "  Behold,  the  Lord  taketh  unto  Him- 
self a  nation  out  of  the  midst  of  the  nations,  as 
a  man  takes  the  first-fruits  of  his  threshing-floor  ; 
and  from  that  nation  shall  come  forth  the  Most 
Holy.^ 

CHAP.     XXX. LET    US     DO     THOSE     THINGS     THAT 

PLEASE  GOD,  AND   FLEE   FROM  THOSE    HE    HATES, 
THAT   WE    MAY    BE    BLESSED. 

Seeing,  therefore,  that  we  are  the  portion  of 
the  Holy  One,  let  us  do  all  those  things  which 
pertain  to  holiness,  avoiding  all  evil-speaking, 
all  abominable  and  impure  embraces,  together 
with  all  drunkenness,  seeking  after  change,^  all 
abominable  lusts,  detestable  adultery,  and  exe- 
crable pride.  "  For  God,"  saith  [the  Scripture], 
"  resisteth  the  proud,  but  giveth  grace  to  the 
humble."  +  Let  us  cleave,  then,  to  those  to 
whom  grace  has  been  given  by  God.  Let  us 
clothe  ourselves  with  concord  and  humility,  ever 
exercising  self-control,  standing  far  off  from  all 
whispering  and  evil-speaking,  being  justified  by 
our  works,  and  not  our  words.  For  [the  Scrip- 
ture] saith,  "  He  that  speaketh  much,  shall  also 
hear  much  in  answer.  And  does  he  that  is  ready 
in  speech  deem  himself  righteous?  Blessed  is 
he  that  is  born  of  woman,  who  liveth  but  a  short 
time  :  be  not  given  to  much  speaking."  5  Let 
our  praise  be  in  God,  and  not  of  ourselves  ;  for 
God  hateth  those  that  commend  themselves. 
Let  testimony  to  our  good  deeds  be  borne  by 
others,  as  it  was  in  the  case  of  our  righteous  fore- 
fathers. Boldness,  and  arrogance,  and  audacity 
belong  to  those  that  are  accursed  of  God ;  but 
moderation,  humility,  and  meekness  to  such  as 
are  blessed  by  Him. 

CHAP.  XXXL LET    US    SEE    BY   WHAT    MEANS   WE 

MAY    OBTAIN   THE    DIVINE    BLESSING. 

Let  US  cleave  then  to  His  blessing,  and  con- 
sider what  are  the  means  ^  of  possessing  it.  Let 
us  think  ^  over  the  things  which  have  taken  place 
from  the  beginning.  For  what  reason  was  our 
father  Abraham  blessed  ?  was  it  not  because  he 
wrought  righteousness  and  truth  through  faith  ?  ^ 
Isaac,  with  perfect  confidence,  as  if  knowing 
what  was  to  happen,*?  cheerfully  yielded  himself 
•as  a  sacrifice.'"  Jacob,  through  reason"  of  his 
brother,  went  forth  with  humility  from  his  own 
land,  and  came  to  Laban  and  served  him  ;  and 


'  Deut  xxxii.  8,  g. 

2  Formed  apparently  from  Num.  xviii.  27  and  2  Chron.  xxxi.  14. 
Literally,  the  closing  words  are,  "  the  holy  01  holies." 

3  Some  translate,  "youthful  lusts." 

■♦  Prov.  iii.  34;  James  iv.  6:   i  Pet.  v.  5. 

5  Job  xi.  2,  3.    The  translation  is  doubtful.     [But  see  Septuagint.J 

6  Literally,  "  what  are  the  ways  of  His  blessing." 
'  Literally,  "  unroll." 

^  Comp.  James  ii.  21. 

9  Some  translate,  "  knowing  what  was  to  come." 
■°  Gen.  xxii. 
'I  Sojacobson:  Wotton  reads,  "  fleeing  from  his  brother.'" 


there  was  given  to  him  the  sceptre  of  the  twelve 
tribes  of  Israel. 

CH.AP.   XXXII.  —  WE    ARE    JU.STIFIED    NOT    BY    OUR 
OWN    WORKS,    BUT    BY    FAITH. 

Whosoever  will  candidly  consider  each  par- 
ticular, will  recognise  the  greatness  of  the  gifts 
which  were  given  by  him.'^  For  from  him  '^  have 
sprung  the  priests  and  all  the  Levites  who  min- 
ister at  the  altar  of  God.  From  him  also  [was 
descended]  our  Lord  Jesus  Christ  according  to 
the  flesh. '4  From  him  [arose]  kings,  princes, 
and  rulers  of  the  race  of  Judah.  Nor  are  his 
other  tribes  in  small  glory,  inasmuch  as  God 
had  promised,  "  Thy  seed  shall  be  as  the  stars  of 
heaven."  'S  All  these,  therefore,  were  highly 
honoured,  and  made  great,  not  for  their  own 
sake,  or  for  their  own  works,  or  for  the  right- 
eousness which  they  wrought,  but  through  the 
operation  of  His  will.  And  we,  too,  being  called 
by  His  will  in  Christ  Jesus,  are  not  justified  by 
ourselves,  nor  by  our  own  wisdom,  or  under- 
standing, or  godliness,  or  works  which  we  have 
wrought  in  holiness  of  heart ;  but  by  that  faith 
through  which,  from  the  beginning,  Almighty 
God  has  justified  all  men ;  to  whom  be  glory  for 
ever  and  ever.     Amen. 

CHAP.    XXXIII. BUT    LET    US    NOT    GIVE    UP    THE 

PRACTICE  OF  GOOD  WORKS  AND  LOVE.      GOD  HIM- 
SELF  IS   AN.  EXAMPLE   TO   US   OF   GOOD   WORKS. 

What  shall  we  do,  then,  brethren?  Shall  we 
become  slothful  in  well-doing,  and  cease  from 
the  practice  of  love  ?  God  forbid  that  any  such 
course  should  be  followed  by  us  !  But  rather 
let  us  hasten  with  all  energy  and  readiness  of 
mind  to  perform  every  good  work.  For  the 
Creator  and  Lord  of  all  Himself  rejoices  in  His 
works.  For  by  His  infinitely  great  power  He 
established  the  heavens,  and  by  His  incompre- 
hensible wisdom  He  adorned  them.  He  also 
divided  the  earth  from  the  water  which  sur- 
rounds it,  and  fixed  it  upon  the  immoveable 
foundation  of  His  own  will.  The  animals  also 
which  are  upon  it  He  commanded  by  His  own 
word'^  into  existence.  So  likewise,  when  He  had 
formed  the  sea,  and  the  living  creatures  which 
are  in  it,  He  enclosed  them  [within  their  proper 
bounds]  by  His  own  power.  Above  all,'''  with 
His  holy  and  undefiled  hands  He  formed  man, 
the  most  excellent  [of  His  creatures],  and  truly 
great  through  the  understanding  given  him  — 
the  express  likeness  of  His   own   image.     For 


12  The  meaning  is  here  very  doubtful.  Some  translate,  "  the  gifts 
which  were  given  to  Jacob  by  Him."  i.e.,  God. 

■3  MS.  aiiT(I)i',  referring  to  the  gifts:  we  ha\e  followed  the  emenda- 
tion avroO,  adopted  by  most  editors.  Some  refer  the  word  to  Godf 
and  not  yncob. 

'■*  Comp.  Rom.  ix.  5. 

'5  Gen    xxii.  17,  xxviii.  4. 

'6  Or,  "commandment." 

17  Or,  "  in  addition  to  all." 


14 


THE   FIRST   EPISTLE    OF   CLEMENT. 


thus  says  God :  "  Let  us  make  man  in  Our 
image,  and  after  Our  likeness.  So  God  made 
man ;  male  and  female  He  created  them."  ' 
Having  thus  finished  all  these  things,  He  ap- 
proved them,  and  blessed  them,  and  said,  "  In- 
crease and  multiply."  ^  We  see,^  then,  how  all 
righteous  men  have  been  adorned  with  good 
works,  and  how  the  Lord  Himself,  adorning 
Himself  with  His  works,  rejoiced.  Having 
therefore  such  an  example,  let  us  without  delay 
accede  to  His  will,  and  let  us  work  the  work  of 
righteousness  with  our  whole  strength. 

CHAP.    XXXIV. GREAT    IS   THE     REWARD    OF    GOOD 

WORKS   WITH    GOD.      JOINED   TOGETHER    IN    HAR- 
MONY, LET  US  IMPLORE  THAT  REWARD  FROM  HIM. 

The  good  servant  "*  receives  the  bread  of  his 
labour  with  confidence  ;  the  lazy  and  slothful 
cannot  look  his  employer  in  the  face.  It  is 
requisite,  therefore,  that  we  be  prompt  in  the 
practice  of  well-doing ;  for  of  Him  are  all 
things.  And  thus  He  forewarns  us  :  "  Behold, 
the  Lord  [cometh],  and  His  reward  is  before 
His  face,  to  render  to  every  man  according  to 
his  work."  5  He  exhorts  us,  therefore,  with  our 
whole  heart  to  attend  to  this,^  that  we  be  not 
lazy  or  slothful  in  any  good  work.  Let  our 
boasting  and  our  confidence  be  in  Him.  Let 
us  submit  ourselves  to  His  will.  Let  us  consider 
the  whole  multitude  of  His  angels,  how  they 
stand  ever  ready  to  minister  to  His  will.  For 
the  Scripture  saith,  "  Ten  thousand  times  ten 
thousand  stood  around  Him,  and  thousands  of 
thousands  ministered  unto  Him,7  and  cried, 
Holy,  holy,  holy,  [is]  the  Lord  of  Sabaoth  ;  the 
whole  creation  is  full  of  His  glory."  ^  And  let 
us  therefore,  conscientiously  gathering  together 
in  harmony,  cry  to  Him  earnestly,  as  with  one 
mouth,  that  we  may  be  made  partakers  of  His 
great  and  glorious  promises.  For  [the  Scrip- 
ture] saith,  "  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the 
things  which  He  hath  prepared  for  them  that 
wait  for  Him."  ^ 

CHAP.    XXXV. IMMENSE    IS    THIS     REWARD.       HOW 

SHALL    WE    OBTAIN    IT? 

How  blessed  and  wonderful,  beloved,  are  the 
gifts  of  God  !  Life  in  immortality,  splendour  in 
righteousness,  truth  in  perfect  confidence,'"  faith 
in  assurance,  self-control  in  holiness  !  And  all 
these  fall  under  the  cognizance  of  our  under- 


'  Gen.  i.  26,  27. 

2  Gen.  i.  28 

3  Or,  "  let  us  consider." 

*  Or,  "  labourer." 

i  Isa.  xl.  10,  Ixii.  11;  Rev.  xxii.  12. 

'  The   text   here   seems   to   be   corrupt.      Some   translate, 
warns  us  with  all  His  heart  to  this  end,  that,"  etc. 
'  Dan.  vii.  to. 

*  Isa,  vi.  ^. 

9  I  Cor.  ii.  9. 
'o  Some  translate,  "  in  liberty." 


'He 


Standings  [now]  ;  what  then  shall  those  things 
be  which  are  prepared  for  such  as  wait  for  Him? 
The  Creator  and  Father  of  all  worlds,"  the  Most 
Holy,  alone  knows  their  amount  and  their 
beauty.  Let  us  therefore  earnestly  strive  to  be 
found  in  the  number  of  those  that  wait  for  Him, 
in  order  that  we  may  share  in  His  promised 
gifts.  But  Ik  tv,  beloved,  shall  this  be  done  ? 
If  our  understanding  be  fixed  by  faith  towards 
God  ;  if  we  earnestly  seek  the  things  which  are 
pleasing  and  acceptable  to  Him ;  if  we  do  the 
things  which  are  in  harmony  with  His  blameless 
will ;  and  if  we  follow  the  way  of  truth,  casting 
away  from  us  all  unrighteousness  and  iniquity, 
along  with  all  covetousness,  strife,  evil  practices, 
deceit,  whispering,  and  evil-speaking,  all  hatred 
of  God,  pride  and  haughtiness,  vainglory  and 
ambition.'^  For  they  that  do  such  things  are 
hateful  to  God  ;  and  not  only  they  that  do  them, 
but  also  those  that  take  pleasure  in  them  that 
do  them. '3  For  the  Scripture  saith,  "  But  to  the 
sinner  God  said,  Wherefore  dost  thou  declare 
my  statutes,  and  take  my  covenant  into  thy 
mouth,  seeing  thou  hatest  instruction,  and  cast- 
est  my  words  behind  thee  ?  When  thou  sawest 
a  thief,  thou  consentedst  with  '•♦  him,  and  didst 
make  thy  portion  with  adulterers.  Thy  mouth 
has  abounded  with  wickedness,  and  thy  tongue 
contrived  '5  deceit.  Thou  sittest,  and  speakest 
against  thy  brother ;  thou  slanderest  ""  thine  own 
mother's  son.  These  things  thou  hast  done, 
and  I  kept  silence ;  thou  thoughtest,  wicked 
one,  that  I  should  be  like  to  thyself.  But  I  will 
reprove  thee,  and  set  thyself  before  thee.  Con- 
sider now  these  things,  ye  that  forget  God,  lest 
He  tear  you  in  pieces,  like  a  lion,  and  there  be 
none  to  deliver.  The  sacrifice  of  praise  will 
glorify  Me,  and  a  way  is  there  by  which  I  will 
show  him  the  salvation  of  God."  '^ 

CHAP.    XXXVI. ALL    BLESSINGS   ARE    GIVEN   TO    US 

THROUGH    CHRIST. 

This  is  the  way,  beloved,  in  which  we  find  our 
Saviour,'^  even  Jesus  Christ,  the  High  Priest  of 
all  our  offerings,  the  defender  and  helper  of  our 
infirmity.  By  Him  we  look  up  to  the  heights  of 
heaven.  By  Him  we  behold,  as  in  a  glass,  His 
immaculate  and  most  excellent  visage.  By  Him 
are  the  eyes  of  our  hearts  opened.  By  Him  our 
foolish  and  darkened  understanding  blossoms  '9 
up  anew  towards  His  marvellous  light.  By  Him 
the  Lord  has  willed  that  we  should  taste  of  im- 

"  Or,  "  of  the  ages." 

'-  The  reading  is  doubtful:  some  have  a^iAofei'tai',  "want  of  a 
hospitable  spirit."     [So  Jacobson.J 

i^  Rom.  i.  32. 

'■1  Literally,  "  didst  run  with." 

'S  Literally,  "  didst  weave." 

'*  Or,  "  laycst  a  snare  for." 

"  Ps.  1.  16-23.  The  reader  will  observe  how  the  Septuagint  foJ 
lowed  by  Clement  differs  from  the  Hebrew. 

'8  Literally,  "  that  which  .saves  us." 

'9  Or,  "  rejoices  to  behold." 


THE    FIRST    EPISTLE    OF    CLEMENT. 


mortal  knowledge,'  "who,  being  the  brightness 
of  His  majesty,  is  by  so  much  greater  than  the 
angels,  as  He  hath  by  inheritance  obtained  a 
more  excellent  name  than  they."  ^  For  it  is  thus 
written,  "  Who  maketh  His  angels  spirits,  and 
His  ministers  a  flame  of  fire."  ^  Ikit  concerning 
His  Son  ■*  the  Lord  spoke  thus  :  "  Thou  art  my 
Son,  to-day  have  I  begotten  Thee.  Ask  of  Me, 
and  I  will  give  Thee  the  heathen  for  Thine  in- 
heritance, and  the  uttermost  parts  of  the  earth 
for  Thy  possession."  s  And  again  He  saith  to 
Him,  "  Sit  Thou  at  My  right  hand,  until  I  make 
Thine  enemies  Thy  footstool."  ^  But  who  are 
His  enemies?  All  the  wicked,  and  those  who 
set  themselves  to  oppose  the  will  of  God.^ 


CHAP.  XXXVn.  —  CHRIST   IS   OUR   LEADER,   AND   WE 
HIS    SOLDIERS. 

Let  us  then,  men  and  brethren,  with  all  energy 
act  the  part  of  soldiers,  in  accordance  with  His 
holy  commandments.  Let  us  consider  those 
who  sen^e  under  our  generals,  with  what  order, 
obedience,  and  submissiveness  they  perform  the 
things  which  are  commanded  them.  All  are  not 
prefects,  nor  commanders  of  a  thousand,  nor  of 
a  hundred,  nor  of  fifty,  nor  the  like,  but  each 
one  in  his  own  rank  performs  the  things  com- 
manded by  the  king  and  the  generals.  The 
great  cannot  subsist  without  the  small,  nor  the 
small  without  the  great.  There  is  a  kind  of 
mixture  in  all  things,  and  thence  arises  mutual 
advantage.^  Let  us  take  our  body  for  an  ex- 
ample.9  The  head  is  nothing  without  the  feet, 
anci  the  feet  are  nothing  without  the  head  ;  yea, 
the  very  smallest  members  of  our  body  are  neces- 
sary and  useful  to  the  whole  body.  But  all 
work  '°  harmoniously  together,  and  are  under  one 
common  rule  "  for  the  preservation  of  the  whole 
body. 

CHAP.     XXXVIII. LET     THE     MEMBERS      OF      THE 

CHURCH     SUBMIT     THEMSELVES,     AND     NO     ONE 
EXALT    HIMSELF   ABOVE    ANOTHER. 

Let  our  whole  body,  then,  be  preserved  in 
Christ  Jesus  ;  and  let  every  one  be  subject  to  his 
neighbour,  according  to  the  special  gift '-  be- 
stowed upon  him.  Let  the  strong  not  despise 
the  weak,  and  let  the  weak  show  respect  unto 
the  strong.     Let  the  rich  man  provide  for  the 


'  Or,  "  knowledge  of  immortality." 

2  Heb.  i.  3,  4. 

^  Ps   civ.  4;   Heb.  i.  7. 

*  Some  render.  "  to  the  Son." 

5  Ps.  ii.  7,8;   Heb.  i.  5. 

''  Ps.  c.\.  i;   Heb   i.  13. 

'  Some  read,  "  who  oppose  their  own  will  to  that  ol  God." 

8  Literally,  "  in  these  there  is  use." 

9  I  Cor.  xii.  12,  etc. 

^°  Literally,  "  all  breathe  together." 

"  Literally,  "  use  one  subjection." 

'2  Literally,  "  according  as  he  has  been  placed  in  his  charism." 


wants  of  the  poor ;  and  let  the  poor  man  bless 
God,  because  He  hath  given  him  one  by  whom 
his  need  may  be  supplied.  Let  the  wise  man 
display  his  wisdom,  not  by  [mere]  words,  but 
through  good  deeds.  Let  the  humble  not  bear 
testimony  to  himself,  but  leave  witness  to  be 
borne  to  him  by  another.'^  Let  him  that  is  pure 
in  the  flesh  not  grow  proud  '■*  of  it,  and  boast, 
knowing  that  it  was  another  who  bestowed  on 
him  the  gift  of  continence.  Let  us  consider, 
then,  brethren,  of  what  matter  we  were  made, — 
who  and  what  manner  of  beings  we  came  into 
the  world,  as  it  were  out  of  a  sepulchre,  and 
from  utter  darkness. '5  He  who  made  us  and 
fashioned  us,  having  prepared  His  bountiful  gifts 
for  us  before  we  were  born,  introduced  us  into 
His  world.  Since,  therefore,  we  receive  all  these 
things  from  Him,  we  ought  for  everything  to  give 
Him  thanks ;  to  whom  b'*  glory  for  ever  and 
ever.     Amen. 


CHAP.    XXXIX. THERE    IS    NO    REASON    FOR    SELF- 
CONCEIT. 

Foolish  and  inconsiderate  men,  who  have 
neither  wisdom  '*^  nor  instruction,  mock  and 
deride  us,  being  eager  to  exalt  themselves  in 
their  own  conceits.  For  what  can  a  mortal  man 
do  ?  or  what  strength  is  there  in  one  made  out 
of  the  dust?  For  it  is  written,  "There  was  no 
shape  before  mine  eyes,  only  I  heard  a  sound,'' 
and  a  voice  [saying] ,  What  then  ?  Shall  a  man 
be  pure  before  the  Lord  ?  or  shall  such  an  one 
be  [counted]  blameless  in  his  deeds,  seeing  He 
does  not  confide  in  His  servants,  and  has 
charged  '^  even  His  angels  with  perversity  ?  The 
heaven  is  not  clean  in  His  sight :  how  much  less 
they  that  dwell  in  houses  of  clay,  of  which  also 
we  ourselves  were  made  !  He  smote  them  as  a 
moth ;  and  from  morning  even  until  evening 
they  endure  not.  Because  they  could  furnish  no 
assistance  to  themselves,  they  perished.  He 
breathed  upon  them,  and  they  died,  because 
they  had  no  wisdom.  But  call  now,  if  any  one 
will  answer  thee,  or  if  thou  wilt  look  to  any  of 
the  holy  angels  ;  for  wTath  destroys  the  foolish 
man,  and  envy  killeth  him  that  is  in  error.  I 
have  seen  the  foolish  taking  root,  but  their  habi- 
tation was  presently  consumed.  Let  their  sons 
be  far  from  safety  ;  let  them  be  despised  "^  before 
the  gates  of  those  less  than  themselves,  and 
there  shall  be  none  to  deliver.  For  what  was 
prepared  for  them,  the  righteous  shall  eat ;  and 
they  shall  not  be  delivered  from  evil."  -° 


13  Comp.  Prov.  xxvii.  2. 

'"t  The  MS.  is  here  slightly  torn,  and  we  are  left  to  conjecture. 

'S  Comp.  Ps.  cx.xxix.  15. 

'6  Literally,  "  and  silly  and  uninstructed." 

■7  Literally,  "  a  breath." 

'5  Or,  "  has  perceived." 

'9  Some  render,  "  they  perished  at  the  gates." 

^°  Job  iv.  16-18,  XV.  15,  iv.  19-21,  V.  ;-5. 


i6 


THE    FIRST    EPISTLE    OF    CLEMENT. 


CHAP.    XL. LET    US    PRESERVE    IN   THE    CHURCH 

THE   ORDER   APPOINTED    BY    GOD. 

These  things  therefore  being  manifest  to  us, 
and  since  we  look  into  the  depths  of  the  divine 
knowledge,  it  behoves  us  to  do  all  things  in 
[their  proper]  order,  which  the  Lord  has  com- 
manded us  to  perform  at  stated  times.'  He  has 
enjoined  offerings  [to  be  presented]  and  service 
to  be  performed  [to  Him],  and  that  not  thought- 
lessly or  irregularly,  but  at  the  appointed  times 
and  hours.  Where  and  by  whom  He  desires 
these  things  to  be  done.  He  Himself  has  fixed 
by  His  own  supreme  will,  in  order  that  all  things 
being  piously  done  according  to  His  good  pleas- 
ure, may  be  acceptable  unto  Him.^  Those, 
therefore,  who  present  their  offerings  at  the  ap- 
pointed times,  are  accepted  and  blessed  ;  for 
inasmuch  as  they  follow  the  laws  of  the  Lord, 
they  sin  not.  For  his  own  peculiar  services  are 
assigned  to  the  high  priest,  and  their  own  proper 
place  is  prescribed  to  the  priests,  and  their  own 
special  ministrations  devolve  on  the  Levites. 
The  layman  is  bound  by  the  laws  that  pertain  to 
laymen. 

CHAP.  XLI. CONTINUATION  CF  THE  SAME  SUBJECT. 

Let  every  one  of  you,  brethren,  give  thanks 
to  God  in  his  own  order,  living  in  all  good  con- 
science, with  becoming  gravity,  and  not  going 
beyond  the  rule  of  the  ministry  prescribed  to 
him.  Not  in  every  place,  brethren,  are  the  daily 
sacrifices  offered,  or  the  peace-offerings,  or  the 
sin-offerings  and  the  trespass-offerings,  but  in 
Jerusalem  only.  And  even  there  they  are  not 
offered  in  any  place,  but  only  at  the  altar  before 
the  temple,  that  which  is  offered  being  first  care- 
fully examined  by  the  high  priest  and  the  min- 
isters already  mentioned.  Those,  therefore,  who 
do  anything  beyond  that  which  is  agreeable  to 
His  will,  are  punished  with  death.  Ye  see,^ 
brethren,  that  the  greater  the  knowledge  that 
has  been  vouchsafed  to  us,  the  greater  also  is 
the  danger  to  which  we  are  exposed. 

CHAP.    XLII. THE     ORDER    OF    MINISTERS    IN    THE 

CHURCH. 

The  apostles  have  preached  the  Gospel  to  us 
from  ■♦  the  Lord  Jesus  Christ ;  Jesus  Christ  [has 
done  so]  from  ■*  God.  Christ  therefore  was  sent 
forth  by  (jod,  and  the  apostles  by  Christ.  Both 
these  appointments, 5  then,  were  made  in  an 
orderly  way,  according  to  the  will  of  God. 
Having    therefore    received    their   orders,   and 


being  fully  assured  by  the  resurrection  of  oui 
Lord  Jesus  Christ,  and  established  ^  in  the  word 
of  God,  with  full  assurance  of  the  Holy  Ghost, 
they  went  forth  proclaiming  that  the  kingdom  of 
God  was  at  hand.  And  thus  preaching  through 
countries  and  cities,  they  appointed  the  first-fruits 
[of  their  labours],  having  first  proved  them  by 
the  Spirit, 7  to  be  bishops  and  deacons  of  those 
who  should  afterwards  believe.  Nor  was  this  any 
new  thing,  since  indeed  many  ages  before  it  was 
written  concerning  bishoj^s  and  deacons.  For 
thus  saith  the  Scripture  in  a  certain  place,  "  I 
will  appoint  their  bishops  ^  in  righteousness,  and 
their  deacons  ?  in  faith."  '° 

CIL-VP.  XLUI. MOSES  OF  OLD  STILLED  THE  CON- 
TENTION WHICH  AROSE  CONCERNING  THE  PRIESTLY 
DIGNITY. 

And  what  wonder  is  it  if  those  in  Christ  who 
were  entrusted  with  such  a  duty  by  God,  ap- 
pointed those  [ministers]  before  mentioned, 
when  the  blessed  Moses  also,  "  a  faithful  servant 
in  all  his  house,""  noted  down  in  the  sacred 
books  all  the  injunctions  which  were  given  him, 
and  when  the  other  prophets  also  followed  him, 
bearing  witness  with  one  consent  to  the  ordi- 
nances which  he  had  appointed?  For,  when 
rivalry  arose  concerning  the  priesthood,  and  the 
tribes  were  contending  among  themselves  as  to 
which  of  them  should  be  adorned  with  that  glo- 
rious title,  he  commanded  the  twelve  princes  of 
the  tribes  to  bring  him  their  rods,  each  one  be- 
ing inscribed  with  the  name  '^  of  the  tribe.  And 
he  took  them  and  bound  them  [together],  and 
sealed  them  with  the  rings  of  the  princes  of  the 
tribes,  and  laid  them  up  in  the  tabernacle  of 
witness  on  the  table  of  God.  And  having  shut 
the  doors  of  the  tabernacle,  he  sealed  the  keys, 
as  he  had  done  the  rods,  and  said  to  them.  Men 
and  brethren,  the  tribe  whose  rod  shall  blossom 
has  God  chosen  to  fulfil  the  office  of  the  priest- 
hood, and  to  minister  unto  Him.  And  when 
the  morning  was  come,  he  assembled  all  Israel, 
six  hundred  thousand  men,  and  showed  the 
seals  to  the  princes  of  the  tribes,  and  opened 
the  tabernacle  of  witness,  and  brought  forth  the 
rods.  And  the  rod  of  Aaron  was  found  not 
only  to  have  blossomed,  but  to  bear  fruit  upon 
it. '3  What  think  ye,  beloved?  Did  not  Moses 
know  beforehand  that  this  would  happen?  Un- 
doubtedly he  knew;  but  he  acted  thus,  that 
there  might  be  no  sedition  in  Israel,  and  that 


'  Some  join  Kara  Kaipoi)^  Terayfievovi;,  "  at  stated  times,"  to  the 
next  sentence,     [i  Cor.  xvi.  i,  2.] 

'  Literally,  "^to  His  will."     [Comp.  Rom   xv.  15,  16,  Greek.] 

3  Or,  "  consider."  [This  chapter  has  been  cited  to  prove  the 
earlier  date  for  this  Epistle.  But  the  reference  to  Jerusalem  may  be 
an  ideal  present.] 

*  Or,  "  by  the  command  of." 

S  Literally,  "  boin  cnings  were  done." 


6  Or,  "  confirmed  by." 

7  Or,  "  having  tested  them  in  spirit." 

8  Or,  "  overseers." 

9  Or,  "  servants." 

•°  Isa.  Ix.  17,  Sept.;  but  the  text  is  here  altered  by  Clement.  The 
LXX.  have  "  I  will  give  thy  rulers  in  peace,  and  thy  overseers  in 
righteousness." 

"  Num.  xii.  10;  Heb.  iii.  5.  .  .  „ 

12  Literally,  "  every  tribe  being  written  according  to  its  name. 

'i  See  Num.  xvii. 


THE   FIRST   EPISTLE   OF    CLEMENT. 


17 


the  name  of  the  true  and  only  God  might  be 
glorified  ;  to  whom  be  glory  for  ever  and  ever. 
Amen. 

CHAP.  XLIV. THE  ORDINANCES  OF   THE   APOSTLES, 

THAT    THERE    MIGHT    BE    NO    CONTENTION     RE- 
SPECTING  THE    PRIESTLY    OFFICE. 

Our  aposdes  also  knew,  through  our  Lord 
Jesus  Christ,  and  there  would  be  strife  on  ac- 
count of  the  office  '  of  the  episcopate.  For  this 
reason,  therefore,  inasmuch  as  they  had  obtained 
a  perfect  fore-knowledge  of  this,  they  appointed 
those  [ministers]  already  mentioned,  and  after- 
wards gave  instructions,^  that  when  these  should 
fall  asleep,  other  approved  men  should  succeed 
them  in  their  ministry.  We  are  of  opinion, 
therefore,  that  those  appointed  by  them,^  or 
afterwards  by  other  eminent  men,  with  the  con- 
sent of  the  whole  Church,  and  who  have  blame- 
lessly served  the  flock  of  Christ  in  a  humble, 
peaceable,  and  disinterested  spirit,  and  have  for 
a  long  time  possessed  the  good  opinion  of  all, 
cannot  be  justly  dismissed  from  the  ministry. 
For  our  sin  will  not  be  small,  if  we  eject  from 
the  episcopate  ■♦  those  who  have  blamelessly  and 
holily  fulfilled  its  duties. 5  Blessed  are  those 
presbyters  who,  having  finished  their  course  be- 
fore now,  have  obtained  a  fruitful  and  perfect 
departure  [from  this  world]  ;  for  they  have  no 
fear  lest  any  one  deprive  them  of  the  place  now 
appointed  them.  But  we  see  that  ye  have  re- 
moved some  men  of  excellent  behaviour  from 
the  ministry,  which  they  fulfilled  blamelessly  and 
with  honour. 

CHAP.    XLV. IT     IS     THE     PART     OF    THE     WICKED 

TO    VEX   THE    RIGHTEOUS. 

Ye  are  fond  of  contention,  brethren,  and  full 
of  zeal  about  i.Mngs  which  do  not  pertain  to 
salvation.  Look  carefully  into  the  Scriptures, 
which  are  the  true  utterances  of  the  Holy  Spirit. 
Observe  ^  that  nothing  of  an  unjust  or  counter- 
feit character  is  written  in  them.  There  7  you 
will  not  find  that  the  righteous  were  cast  off  by 
men  who  themselves  were  holy.  The  righteous 
were  indeed  persecuted,  but  only  by  the  wicked. 
They  were  cast  into  prison,  but  only  by  the  un- 
holy ;  they  were  stoned,  but  only  by  transgress- 
ors ;  they  were  slain,  but  only  by  the  accursed, 
and  such  as  had  conceived  an  unrighteous  envy 


'  Literally,  "  on  account  of  the  title  of  the  oversight."  Some 
understand  this  to  mean,  "  in  regard  to  the  dignity  of  the  episco- 
pate; "  and  others  simply,  "  on  account  of  the  oversight." 

^  The  meaning  of  this  passage  is  much  controverted.  Some  ren- 
der, "  left  a  list  of  other  approved  persons;  "  while  others  translate  the 
unusual  word  en-tronrj,  which  causes  the  difficulty,  by  "  testamentary 
direction,"  and  many  others  deem  the  te.\t  corrupt.  We  have  given 
■what  seems  the  simplest  version  of  the  text  as  it  stands,  [Comp. 
the  versions  of  Wake,  Chevallier,  and  others.] 

3  i.e.,  the  apostles. 

*  Or,  "  oversight." 

S  Literally,  "  presented  the  offerings." 

*  Or,  "  Ye  perceive." 
7  Or,  "  For." 


against  them.  Exposed  to  such  sufferings,  they 
endured  them  gloriously.  For  what  shall  we 
say,  brethren  ?  Was  Daniel  ^  cast  into  the  den 
of  lions  by  such  as  feared  God?  Were  Ananias, 
and  Azarias,  and  Mishael  shut  up  in  a  furnace  ^ 
of  fire  by  those  who  observed  '°  the  great  and 
glorious  worship  of  the  Most  High  ?  Far  from 
us  be  such  a  thought !  Who,  then,  were  they 
that  did  such  things?  The  hateful,  and  those 
full  of  all  wickedness,  were  roused  to  such  a 
pitch  of  fury,  that  they  inflicted  torture  on  those 
who  served  God  with  a  holy  and  blameless  pur- 
pose [of  heart],  not  knowing  that  the  Most 
High  is  the  Defender  and  Protector  of  all  such 
as  with  a  pure  conscience  venerate  "  His  all-ex- 
cellent name ;  to  whom  be  glory  for  ever  and 
ever.  Amen.  But  they  who  with  confidence 
endured  [these  things]  are  now  heirs  of  glory 
and  honour,  and  have  been  exalted  and  made 
illustrious  '^  by  God  in  their  memorial  for  ever 
and  ever.     Amen. 


CHAP. 


XLVI.  —  LET  us  CLEAVE  TO  THE  RIGHTEOUS 
YOUR   STRIFE    IS    PERNICIOUS. 


Such  examples,  therefore,  brethren,  it  is  right 
that  we  should  follow ;  '^  since  it  is  written, 
"  Cleave  to  the  holy,  for  those  that  cleave  to 
them  shall  [themselves]  be  made  holy."  "^  And 
again,  in  another  place,  [the  Scripture]  saith, 
"  With  a  harmless  man  thou  shalt  prove  '5  thy- 
self harmless,  and  with  an  elect  man  thou  shalt 
be  elect,  and  with  a  perverse  man  thou  shalt 
show  '^  thyself  perverse."  '^  Let  us  cleave,  there- 
fore, to  the  innocent  and  righteous,  since  these 
are  the  elect  of  God.  Why  are  there  strifes, 
and  tumults,  and  divisions,  and  schisms,  and 
wars  '^  among  you  ?  Have  we  not  [all]  one  God 
and  one  Christ?  Is  there  not  one  Spirit  of 
grace  poured  out  upon  us?  And  have  we  not 
one  calling  in  Christ  ?  '^  Why  do  we  divide  and 
tear  to  pieces  the  members  of  Christ,  and  raise 
up  strife  against  our  own  body,  and  have  reached 
such  a  height  of  madness  as  to  forget  that  "  we 
are  members  one  of  another?  "^°  Remember 
the  words  of  our  Lord  Jesus  Christ,  how^'  He 
said,  "  Woe  to  that  man  [by  whom  ^'  offences 
come]  !  It  were  better  for  him  that  he  had 
never  been  born,  than  that  he  should  cast  a 
stumbling-block  before  one  of  my  elect.  Yea, 
it  were  better  for  him  that  a  millstone  should  be 


8  Dan.  vi.  16. 

9  Dan.  iii.  20. 

'o  Literally,  "  worshipped." 

"  Literally,  "  serve." 

'2  Or,  "  lifted  up." 

'3  Literally,  "'  To  such  examples  it  is  right  that  we  should  cleave.' 

'■*  Not  found  in  Scripture. 

'5  Literally,  "  be." 

'^  Or,  "  thou  wilt  overthrow." 

'^  Ps.  .wiii.  25,  26. 

'^  Or,  "  war."     Comp.  James  iv.  i. 

'9  Comp.  Eph.  iv.  4-6. 

2°  Rom.  xvii.  5. 

^i  This  clause  is  wanting  in  the  text. 


i8 


THE   FIRST   EPISTLE   OF   CLEMENT. 


hung  about  [his  neck],  and  he  should  be  sunk 
in  the  depths  of  the  sea,  than  that  he  should 
cast  a  stumbling-block  before  one  of  my  Httle 
ones.'  Your  schism  has  subverted  [the  faith  of] 
many,  has  discouraged  many,  has  given  rise  to 
doubt  in  many,  and  has  caused  grief  to  us  all. 
And  still  your  sedition  continueth. 

CHAP.    XLVII. YOUR    RECENT     DISCORD     IS    WORSE 

THAN   THE  FORiMER  WHICH    TOOK   PLACE    IN   THE 
TIMES    OF    PAUL. 

Take  up  the  epistle  of  the  blessed  Apostle 
Paul.  What  did  he  write  to  you  at  the  time 
when  the  Gospel  first  began  to  be  preached  ?  ^ 
Truly,  under  the  inspiration  ^  of  tlie  Spirit,  he 
wrote  to  you  concerning  himself,  and  Cephas, 
and  Apollos,''  because  even  then  parties  5  had 
been  formed  among  you.  But  that  inclination 
for  one  above  another  entailed  less  guilt  upon 
you,  inasmuch  as  your  partialities  were  then 
shown  towards  apostles,  already  of  high  reputa- 
tion, and  towards  a  man  whom  they  had  ap- 
proved. But  now  reflect  who  those  are  that  have 
perverted  you,  and  lessened  the  renown  of  your 
far-famed  brotherly  love.  It  is  disgraceful,  be- 
loved, yea,  highly  disgraceful,  and  unworthy  of 
your  Christian  profession,^  that  such  a  thing 
should  be  heard  of  as  that  the  most  stedfast  and 
ancient  Church  of  the  Corinthians  should,  on 
account  of  one  or  two  persons,  engage  in  sedi- 
tion against  its  presbyters.  And  this  rumour  has 
reached  not  only  us,  but  those  also  who  are 
unconnected 7  with  us;  so  that,  through  your 
infatuation,  the  name  of  the  Lord  is  blasphemed, 
while  danger  is  also  brought  upon  yourselves. 

CHAP.    XLVIII. LET     US     RETURN     TO     THE     PRAC- 
TICE   OF    BROTHERLY    LOVE. 

Let  US  therefore,  with  all  haste,  put  an  end  ^ 
to  this  [state  of  things]  ;  and  let  us  fall  down 
before  the  Lord,  and  beseech  Him  with  tears, 
that  He  would  mercifully  ^  be  reconciled  to  us, 
and  restore  us  to  our  former  seemly  and  holy 
practice  of  brotherly  love.  For  [such  conduct] 
is  the  gate  of  righteousness,  which  is  set  open 
for  the  attainment  of  life,  as  it  is  written,  "  Open 
to  me  the  gates  of  righteousness ;  I  will  go  in  by 
them,  and  will  praise  the  Lord  :  this  is  the  gate 
of  the  Lord  :  the  righteous  shall  enter  in  by  it."  '° 
Although,  therefore,  many  gates  have  been  set 
open,  yet  this  gate  of  righteousness  is  that  gate 
in  Christ  by  which  blessed  are  all  they  that  have 


'  Comp.  Matt,  xviii.  6,  xxvi.  24;  Mark  ix.  42;  Luke  xvii.  2. 

*  Literally, "  in  the  beginning  of  the  Gospel."    [Comp.  Philipp. 
iv.  15.] 

3  Or,  "  spiritually." 

*  1  Cor.  iii.  13,  etc. 

5  Or,  "  inclinations  for  one  above  another." 

6  Literally,  "  of  conduct  in  Christ." 

">  Or,  "  aliens  from  us,"  i.e.,  the  Gentiles. 

8  Literally,  "  remove." 

9  Literally,  "  becoming  merciful." 
J"  Ps.  cxviii.  ig,  20. 


entered  in  and  have  directed  their  way  in  holi- 
ness and  righteousness,  doing  all  things  without 
disorder.  Let  a  man  be  faithful :  let  him  be 
powerful  in  the  utterance  of  knowledge  ;  let  him 
be  wise  in  judging  of  words  ;  let  him  be  pure 
in  all  his  deeds  ;  yet  the  more  he  seems  to  be 
superior  to  others  [in  these  respects],  the  more 
humble-minded  ought  he  to  be,  and  to  seek  the 
common  good  of  all,  and  not  merely  his  own 
advantage. 


CHAP.    XLIX. 


•THE    PRAISE    OF    LOVE. 


Let  him  who  has  love  in  Christ  keep  the  com- 
mandments of  Christ.  Who  can  describe  the 
[blessed]  bond  of  the  love  of  God?  What  man 
is  able  to  tell  the  excellence  of  its  beauty,  as  it 
ought  to  be  told?  The  height  to  which  love 
exalts  is  unspeakable.  Love  unites  us  to  God. 
Love  covers  a  multitude  of  sins."  Love  beareth 
all  things,  is  long-suffering  in  all  things.'^  There 
is  nothing  base,  nothing  arrogant  in  love.  Love 
admits  of  no  schisms  :  love  gives  rise  to  no  sedi- 
tions :  love  does  all  things  in  harmony.  By  love 
have  all  the  elect  of  God  been  made  perfect ; 
without  love  nothing  is  well-pleasing  to  God.  In 
love  has  the  Lord  taken  us  to  Himself.  On  ac- 
count of  the  Love  he  bore  us,  Jesus  Christ  our 
Lord  gave  His  blood  for  us  by  the  will  of  God ; 
His  flesh  for  our  flesh,  and  His  soul  for  our 
souls. '3 

CHAP.     L. LET  US     PR.'^Y    TO    BE   THOUGHT   WOR- 
THY   OF    LOVE. 

Ye  see,  beloved,  how  great  and  wonderful  a 
thing  is  love,  and  that  there  is  no  declaring  its 
perfection.  Who  is  fit  to  be  found  in  it,  except 
such  as  God  has  vouchsafed  to  render  so  ?  Let 
us  pray,  therefore,  and  implore  of  His  mercy,  that 
we  may  live  blameless  in  love,  free  from  all 
human  partialities  for  one  above  another.  All 
the  generations  from  Adam  even  unto  this  day 
have  passed  away ;  but  those  who,  through  the 
grace  of  God,  have  been  made  perfect  in  love, 
now  possess  a  place  among  the  godly,  and  shall 
be  made  manifest  at  the  revelation  '"*  of  the  king- 
dom of  Christ.  For  it  is  written,  "  Enter  into 
thy  secret  chambers  for  a  little  time,  until  my 
wrath  and  fury  pass  away ;  and  I  will  remember 
a  propitious  '5  day,  and  will  raise  you  up  out  of 
your  graves."  '^  Blessed  are  we,  beloved,  if  we 
keep  the  commandments  of  God  in  the  harmony 
of  love  ;  that  so  through  love  our  sins  may  be 
forgiven  us.  For  it  is  written,  "  Blessed  are  they 
whose  transgressions  are  forgiven,  and  whose  sins 
are   covered.     Blessed   is   the    man   whose    sin 


"  James  v.  20;   i  Pet.  iv.  i 
■2  Comp.  I  Cor.  xiii.  4,  etc 


"  [Comp.  Irenseus,  v.  i ;  also  Mathetes,  Ep.  to  Diognetus,  cap.  ix.] 
'■t  Literally,  "  visitation.'" 


'5  Or,  "  good.' 
'6  Isa.  xxvi.  20. 


THE    FIRST    EPISTLE    OF    CLEMENT. 


19 


the  Lord  will  not  impute  to  him,  and  in  whose 
mouth  there  is  no  guile."  '  This  blessedness 
Cometh  upon  those  who  have  been  chosen  by 
God  through  Jesus  Christ  our  Lord ;  to  whom 
be  glory  for  ever  and  ever.     Amen. 

CHAP.     LI. LET    THE     PARTAKERS     IN    STRIFE    AC- 
KNOWLEDGE  THEIR    SINS. 

Let  US  therefore  implore  forgiveness  for  all 
those  transgressions  which  through  any  [sug- 
gestion] of  the  adversary  we  have  committed. 
And  those  who  have  been  the  leaders  of  sedition 
and  disagreement  ought  to  have  respect  ^  to  the 
common  hope.  For  such  as  live  in  fear  and  love 
would  rather  that  they  themselves  than  their 
neighbours  should  be  involved  in  suffering.  And 
they  prefer  to  bear  blame  themselves,  rather  than 
that  the  concord  which  has  been  well  and 
piously  3  handed  down  to  us  should  suffer.  For 
it  is  better  that  a  man  should  acknowledge  his 
transgressions  than  that  he  should  harden  his 
heart,  as  the  hearts  of  those  were  hardened  who 
stirred  up  sedition  against  Moses  the  servant  of 
God,  and  whose  condemnation  was  made  mani- 
fest [unto  all] .  For  they  went  down  alive  into 
Hades,  and  death  swallowed  them  up.*  Pharaoh 
with  his  army  and  all  the  princes  of  Egypt,  and 
the  chariots  with  their  riders,  were  sunk  in  the 
depths  of  the  Red  Sea,  and  perished, 5  for  no 
other  reason  than  that  their  foohsh  hearts  were 
hardened,  after  so  many  signs  and  wonders  had 
been  wrought  in  the  land  of  Egypt  by  Moses  the 
servant  of  God. 

CHAP.    LII.  —  SUCH   A   CONFESSION   IS   PLEASING    TO 
GOD. 

The  Lord,  brethren,  stands  in  need  of  noth- 
ing ;  and  He  desires  nothing  of  any  one,  except 
that  confession  be  made  to  Him.  For,  says  the 
elect  David,  "  I  will  confess  unto  the  Lord  ;  and 
that  will  please  Him  more  than  a  yaung  bullock 
that  hath  horns  and  hoofs.  Let  the  poor  see  it, 
and  be  glad."  ^  And  again  he  saith,  "  Offer  7 
unto  God  the  sacrifice  of  praise,  and  pay  thy 
vows  unto  the  Most  High.  And  call  upon  Me 
in  the  day  of  thy  trouble  :  I  will  deliver  thee, 
and  thou  shalt  glorify  Me."  ^  For  "  the  sacrifice 
of  God  is  a  broken  spirit."  ^ 

CHAP.    LIII. THE    LOVE   OF    MOSES   TOWARDS    HIS 

PEOPLE. 

Ye  understand,  beloved,  ye  understand  well 
the  Sacred  Scriptures,  and  ye  have  looked  very 


'  Ps.  xxxii.  I,  2. 

*  Or,  "  look  to." 

3  Or,  "  righteously." 

*  Num.  x\'i. 
s  Ex.  xiv. 

6  Ps.  Ixix.  31,  32. 
'  Or,  "  sacrifice." 
«  Ps.  1.  14,  15. 
9  Ps.  li,  17. 


earnestly  into  the  oracles  of  God.  Call  then 
these  things  to  your  remembrance.  When  Moses 
went  up  into  the  mount,  and  abode  there,  with 
fasting  and  humiliation,  forty  days  and  forty 
nights,  the  Lord  said  unto  him,  "  Moses,  Moses, 
get  thee  down  quickly  from  hence  ;  for  thy  peo- 
ple whom  thou  didst  bring  out  of  the  land  of 
Egypt  have  committed  iniquity.  They  have 
speedily  departed  from  the  way  in  which  I  com- 
manded them  to  walk,  and  have  made  to  them- 
selves molten  images."  '°  And  the  Lord  said 
unto  him,  "  I  have  spoken  to  thee  once  and 
again,  saying,  I  have  seen  this  people,  and,  be- 
hold, it  is  a  stiff-necked  people  :  let  Me  destroy 
them,  and  blot  out  their  name  from  under 
heaven ;  and  I  will  make  thee  a  great  and  won- 
derful nation,  and  one  much  more  numerous  than 
this."  "  But  Moses  said,  "  Far  be  it  from  Thee, 
Lord  :  pardon  the  sin  of  this  people ;  else  blot 
me  also  out  of  the  book  of  the  living."  '^  O  mar- 
vellous '3  love  !  O  insuperable  perfection  !  The 
servant  speaks  freely  to  his  Lord,  and  asks  for- 
giveness for  the  people,  or  begs  that  he  himself 
might  perish  '•♦  along  with  them. 

CHAP.  LIV. HE  WHO  IS  FULL  OF  LOVE  WTLL   INCLTR 

EVERY   LOSS,  THAT   PEACE   MAY  BE  RESTORED   TO 
THE   CHURCH. 

Who  then  among  you  is  noble-minded?  who 
compassionate  ?  who  full  of  love  ?  Let  him  de- 
clare, "  If  on  my  account  sedition  and  disagree- 
ment and  schisms  have  arisen,  I  will  depart,  I 
will  go  away  whithersoever  ye  desire,  and  I  will 
do  whatever  the  majority  '5  commands  ;  only  let 
the  flock  of  Christ  live  on  terms  of  peace  with 
the  presbyters  set  over  it."  He  that  acts  thus 
shall  procure  to  himself  great  glory  in  the  Lord-; 
and  every  place  will  welcome  '^  him.  For  "  the 
earth  is  the  Lord's,  and  the  fulness  thereof."' "-^ 
These  things  they  who  live  a  godly  life,  that  is 
never  to  be  repented  of,  both  have  done  and 
always  will  do. 

CHAP.    LV. EXAMPLES   OF  SUCH   LOVE. 

To  bring  forward  some  examples  from  among 
the  heathen  :  Many  kings  and  princes,  in  times 
of  pestilence,  when  they  had  been  instructed  by 
an  oracle,  have  given  themselves  up  to  death,  in 
order  that  by  their  own  blood  they  might  deliver 
their  fellow-citizens  [from  destruction].  Many 
have  gone  forth  from  their  own  cities,  that  so 
sedition   might   be   brought   to   an   end  within 

10  Ex.  xxxii.  7,  etc.;  Deut.  ix.  12,  etc. 

"  Ex.  xxxii.  9,  etc. 

'2  Ex.  xxxii.  32. 

"  Or,  "  mighty." 

'*  Literally,  "  be  wiped  out." 

JS  Literally,  "  the  multitude."  [Clement  here  puts  words  into  the 
mouth  of  the  Corinthian  presbyters.  It  has  been  strangely  quoted  to 
strengthen  a  conjecture  that  he  had  humbly  preferred  Linus  and 
Cletus  when  first  called  to  preside.] 

">  Or,  "  receive." 
1       '7  Ps.  xxiv.  I ;  I  Cor.  x.  26,  a3. 


20 


THE   FIRST    EPISTLE   OF   CLEMENT. 


them.  We  know  many  among  ourselves  who 
have  given  themselves  up  to  bonds,  in  order  that 
they  might  ransom  others.  Many,  too,  have 
surrendered  themselves  to  slavery,  that  with  the 
price '  which  they  received  for  themselves,  they 
might  provide  food  for  others.  Many  women 
also,  being  strengthened  by  the  grace  of  God, 
have  performed  numerous  manly  exploits.  The- 
blessed  Judith,  when  her  city  was  besieged, 
asked  of  the  elders  permission  to  go  forth  into 
the  camp  of  the  strangers ;  and,  exposing  her- 
self to  danger,  she  went  out  for  the  love  which 
she  bare  to  her  country  and  people  then  be- 
sieged ;  and  the  Lord  delivered  Holofernes  into 
the  hands  of  a  woman.^  Esther  also,  being  per- 
fect in  faith,  exposed  herself  to  no  less  danger, 
in  order  to  deliver  the  twelve  tribes  of  Israel 
from  impending  destruction.  For  with  fasting 
and  humiliation  she  entreated  the  everlasting 
God,  who  seeth  all  things ;  and  He,  perceiving 
the  humility  of  her  spirit,  deUvered  the  people 
for  whose  sake  she  had  encountered  peril.^ 

CHAP.  LVI. LET  US  ADMONISH  AND  CORRECT  ONE 

ANOTHER. 

Let  us  then  also  pray  for  those  who  have 
fallen  into  any  sin,  that  meekness  and  humility 
may  be  given  to  them,  so  that  they  may  submit, 
not  unto  us,  but  to  the  will  of  God.  For  in  this 
way  they  shall  secure  a  fruitful  and  perfect  re- 
membrance from  us,  with  sympathy  for  them, 
both  in  our  prayers  to  God,  and  our  mention  of 
them  to  the  saints.*  Let  us  receive  correction, 
beloved,  on  account  of  which  no  one  should 
feel  displeased.  Those  exhortations  by  which 
we  admonish  one  another  are  both  good  [in 
themselves]  and  highly  profitable,  for  they  tend 
to  unite  5  us  to  the  will  of  God.  For  thus  saith 
the  holy  Word  :  "  The  Lord  hath  severely  chast- 
ened me,  yet  hath  not  given  me  over  to  death."  ^ 
"  For  whom  the  Lord  loveth  He  chasteneth,  and 
scourgeth  every  son  whom  He  receiveth."  ^ 
"  The  righteous,"  saith  it,  "  shall  chasten  me  in 
mercy,  and  reprove  me  ;  but  let  not  the  oil  of 
sinners  make  fat  my  head."  ^  And  again  he 
saith,  "  Blessed  is  the  man  whom  the  Lord  re- 
proveth,  and  reject  not  thou  the  warning  of  the 
Almighty.  For  He  causes  sorrow,  and  again 
restores  [to  gladness]  ;  He  woundeth,  and  His 
hands  make  whole.  He  shall  deliver  thee  in  six 
troubles,  yea,  in  the  seventh  no  evil  shall  touch 
thee.  In  famine  He  shall  rescue  thee  from 
death,  and  in  war  He  shall  free  thee  from  the 


power  9  of  the  sword.  From  the  scourge  of  the 
tongue  will  He  hide  thee,  and  thou  shalt  not 
fear  when  evil  cometh.  Thou  shalt  laugh  at  the 
unrighteous  and  the  wicked,  and  shalt  not  be 
afraid  of  the  beasts  of  the  field.  For  the  wild 
beasts  shall  be  at  peace  with  thee  :  then  shalt 
thou  know  that  thy  house  shall  be  in  peace,  and 
the  habitation  of  thy  tabernacle  shall  not  fail.'" 
Thou  shalt  know  also  that  thy  seed  shall  be 
great,  and  thy  childwjn  like  the  grass  of  the 
field.  And  thou  shalt  come  to  the  grave  like 
ripened  corn  which  is  reaped  in  its  season,  or 
like  a  heap  of  the  threshing-floor  which  is  gath- 
ered together  at  the  proper  time.""  Ye  see, 
beloved,  that  protection  is  afforded  to  those  that 
are  chastened  of  the  Lord  \  for  since  God  is 
good.  He  corrects  us,  that  we  may  be  admon- 
ished by  His  holy  chastisement. 

CHAP.  LVII. LET  THE  AUTHORS  OF  SEDITION   SUB- 
MIT THEMSELVES. 

Ye  therefore,  who  laid  the  foundation  of  this 
sedition,  submit  yourselves  to  the  presbyters, 
and  receive  correction  so  as  to  repent,  bending 
the  knees  of  your  hearts.  Learn  to  be  subject, 
laying  aside  the  proud  and  arrogant  self-confi- 
dence of  your  tongue.  For  it  is  better  for  you 
that  ye  should  occupy  '^  a  humble  but  honourable 
place  in  the  flock  of  Christ,  than  that,  being 
highly  exalted,  ye  should  be  cast  out  from  the 
hope  of  His  people. '^  For  thus  speaketh  all- 
virtuous  Wisdom  :  ^^  "  Behold,  I  will  bring  forth 
to  you  the  words  of  My  Spirit,  and  I  will  teach 
you  My  speech.  Since  I  called,  and  ye  did  not 
hear ;  I  held  forth  My  words,  and  ye  regarded 
not,  but  set  at  naught  My  counsels,  and  yielded 
not  at  My  reproofs ;  therefore  I  too  will  laugh  at 
your  destruction ;  yea,  I  will  rejoice  when  ruin 
cometh  upon  you,  and  when  sudden  confusion 
overtakes  you,  when  overturning  presents  itself 
like  a  tempest,  or  when  tribulation  and  oppres- 
sion fall  upon  you.  For  it  shall  come  to  pass, 
that  when  ye  call  upon  Me,  I  will  not  hear  you ; 
the  wicked  shall  seek  Me,  and  they  shall  not 
find  Me.  For  they  hated  wisdom,  and  did  not 
choose  the  fear  of  the  Lord ;  nor  would  they 
listen  to  My  counsels,  but  despised  My  reproofs. 
Wherefore  they  shall  eat  the  fruits  of  their  own 
way,  and  they  shall  be  filled  with  their  own  un- 
godliness." ...  '5 


'  Literally,   "  and    having    received    their    prices,  fed    others." 
[Comp.  Rom.  xvi.  3,  4,  and  Phil.  ii.  30.] 
^  Judith  viii.  30. 
3  Esther  vii.,  viii. 

*  Literally,  "  there  shall  be  to  them  a  fruitful  and  perfect  remem- 
brance, with  compassions  both  towards  God  and  the  saints." 

5  Or,  "  they  unite." 

6  I's.  cxviii.  18. 

'  Prov.  iii.  12;  Heb.  xii.  6, 

*  Ps.  cxli.  5. 


9  Literally,  "  hand." 

'°  Literally,  "  err  "  or  "  sin." 

"  Job  v.  17-26. 

'2  Literally,  "  to  be  found  small  and  esteemed." 

'3  Literally,  "  His  hope."  [It  has  been  conjectured  that  fATTiJo? 
should  be  eVatiAiSo?,  and  the  reading,  "  out  of  the  fold  of  his  people." 
See  Chevallier.] 

'^  Prov.  i.  23-31.     [Often  cited  by  this  name  in  primitive  writers.] 

>5  Junius  (Pat.  Young),  who  examined  the  Ms.  before  it  was 
bound  into  its  present  form,  stated  that  a  whole  leaf  was  here  lost. 
The  next  letters  that  occur  are  inoi>,  which  have  been  supposed  to 
indicate  fTiroi-  or  iXnrov.  Doubtless  some  passages  quoted  by  the 
ancients  from  the  Epistle  of  Clement,  and  not  now  found  in  it,  00 
curred  in  the  portion  which  has  thus  been  lost. 


THE    FIRST   EPISTLE    OF    CLEMENT. 


21 


CHAP.    LVIII. BLESSINGS     SOUGHT    FOR    ALL    THAT 

CALL   UPON    GOD. 

May  God,  who  seeth  all  things,  and  who  is 
the  Ruler  of  all  spirits  and  the  Lord  of  all  flesh 
—  who  chose  our  Lord  Jesus  Christ  and  us 
through  Him  to  be  a  peculiar'  people  —  grant 
to  every  soul  that  calleth  upon  His  glorious  and 
holy  Name,  faith,  fear,  peace,  patience,  long-suf- 
fering, self-control,  purity,  and  sobriety,  to  the 
well-pleasing  of  His  Name,  through  our  High 
Priest  and  Protector,  Jesus  Christ,  by  whom  be 
to  Him  glory,  and  majesty,  and  power,  and 
honour,  both  now  and  for  evermore.     Amen. 

CHAP.     LIX. THE     CORINTHIANS     ARE      EXHORTED 

SPEEDILY    TO     SEND     BACK     WORD     THAT     PEACE 
HAS    BEEN    RESTORED.       THE    BENEDICTION. 

Send  back  speedily  to  us  in  peace  and  with 
joy  these  our  messengers  to  you :  Claudius 
Ephebus   and  Valerius   Bito,  with   Fortunatus : 


*  Comp.  Tit.  ii.  14. 


that  they  may  the  sooner  announce  to  us  the 
peace  and  harmony  we  so  earnestly  desire  and 
long  for  [among  you],  and  that  we  may  the 
more  quickly  rejoice  over  the  good  order  re-es- 
tablished among  you.  The  grace  of  our  Lord 
Jesus  Christ  be  with  you,  and  with  all  everywhere 
that  are  the  called  of  God  through  Him,  by 
whom  be  to  Him  glory,  honour,  power,  majesty, 
and  eternal  dominion,^  from  everlasting  to  ever- 
lastinor.^     Amen."* 


^  Literally,  "  an  eternal  throne." 

3  Literally,  "  From  the  ages  to  the  ages  of  ages." 

*  [Note  St.  Clement's  frequent  doxologies.] 

[N.B. — The  language  of  Clement  concerning  the  Western 
progress  of  St.  Paul  (cap.  v.)  is  our  earliest  postscript  to  his  Scripture 
biography.  It  is  sufficient  to  refer  the  reader  to  the  great  works  of 
Conybeare  and  Howson,  and  of  Mr  Lewin,  on  the  Li/e  a>i<i  Epistles 
of  St.  Paul.  See  more  especially  the  valuable  note  of  Lewin  (vol. 
li.  p.  294)  which  takes  notice  of  the  opinion  of  some  learned  men, 
that  the  great  Apostle  of  the  Gentiles  preached  the  Gospel  in  Britain. 

The  whole  subject  of  St.  P.iul's  relations  with  British  Christians  is 
treated  by  Williams,  in  his  Antiquities  of  the  Cyiiiry,  with  learning 
and  in  an  attractive  manner.  But  the  reader  will  find  more  ready 
to  his  hand,  perhaps,  the  interesting  note  of  IMr  Lewin,  on  Claudia 
and  Pudens  (2  Tim  x.  21),  in  his  /,//<?  n>ui  Epistles  of  St.  Paul, 
vol.  ii.  p.  392.  See  also  Paley's  Horn  Paulime,  p.  40.  London, 
iSao.] 


INTRODUCTORY   NOTE 

TO  THE 

EPISTLE  OF  MATHETES  TO  DIOGNETUS. 


[a.d.  130.]  The  anonymous  author  of  this  Epistle  gives  himself  the  title  (Mathetes)  "a 
disciple '  of  the  Apostles,"  and  I  venture  to  adopt  it  as  his  name.  It  is  about  all  we  know  of  him, 
and  it  serves  a  useful  end.  I  place  his  letter  here,  as  a  sequel  to  the  Clementine  Epistle,  for 
several  reasons,  which  I  think  scholars  will  approve:  (i)  It  is  full  of  the  Pauline  spirit,  and 
exhales  the  same  pure  and  primitive  fragrance  which  is  characteristic  of  Clement.  (2)  No 
theory  as  to  its  date  very  much  conflicts  with  that  which  I  adopt,  and  it  is  sustained  by  good 
authorities.  (3)  But,  as  a  specimen  of  the  persuasives  against  Gentilism  which  early  Christians 
employed  in  their  intercourse  with  friends  who  adhered  to  heathenism,  it  admirably  illustrates  the 
temper  prescribed  by  St.  Paul  (2  Tim.  ii.  24),  and  not  less  the  peculiar  social  relations  of  con- 
verts to  the  Gospel  with  the  more  amiable  and  candid  of  their  personal  friends  at  this  early 
period. 

Mathetes  was  possibly  a  catechumen  of  St.  Paul  or  of  one  of  the  apostle's  associates.  I 
assume  that  his  correspondent  was  the  tutor  of  M.  Aurelius.  Placed  just  here,  it  fills  a  lacuna  in 
the  series,  and  takes  the  place  of  the  pseudo  (second)  Epistle  of  Clement,  which  is  now  relegated 
to  its  proper  place  with  the  works  falsely  ascribed  to  St.  Clement. 

Altogether,  the  Epistle  is  a  gem  of  purest  ray ;  and,  while  suggesting  some  difficulties  as  to 
interpretation  and  exposition,  it  is  practically  clear  as  to  argument  and  intent,  Mathetes  is, 
perhaps,  the  first  of  the  apologists. 

The  following  is  the  original  introductory  notice  of  the  learned  editors  and  translators  :  — 

The  following  interesting  and  eloquent  Epistle  is  anonymous,  and  we  have  no  clue  whatever 
as  to  its  author.  For  a  considerable  period  after  its  publication  in  1592,  it  was  generally  ascribed 
to  Justin  Martyr.  In  recent  times  Otto  has  inserted  it  among  the  works  of  that  writer,  but 
Semisch  and  others  contend  that  it  cannot  possibly  be  his.  In  dealing  \\nth  this  question,  we 
depend  entirely  upon  the  internal  evidence,  no  statement  as  to  the  authorship  of  the  Epistle 
having  descended  to  us  from  antiquity.  And  it  can  scarcely  be  denied  that  the  whole  tone  of  the 
Epistle,  as  well  as  special  passages  which  it  contains,  points  to  some  other  \\Titer  than  Justin. 
Accordingly,  critics  are  now  for  the  most  part  agreed  that  it  is  not  his,  and  that  it  must  be  ascribed 
to  one  who  lived  at  a  still  earlier  date  in  the  history  of  the  Church.  Several  internal  argu- 
ments have  been  brought  forward  in  favour  of  this  opinion.  Supposing  chap.  xi.  to  be  genuine, 
it  has  been  supported  by  the  fact  that  the  writer  there  styles  himself  "  a  disciple  of  the  apostles." 
But  there  is  great  suspicion  that  the  two  concluding  chapters  are  spurious ;  and  even  though 

'  a.-na<s-T6\uiv  Ytrdfieros  )i.a.Or\Tr\<i ,      Cap.  xi. 

«3 


24  INTRODUCTORY   NOTE. 

admitted  to  be  genuine,  the  expression  quoted  evidently  admits  of  a  different  explanation  from 
that  which  implies  the  writer's  personal  acquaintance  with  the  apostles  :  it  might,  indeed,  be 
adopted  by  one  even  at  the  present  day.  More  weight  is  to  be  attached  to  those  passages  in 
which  the  writer  speaks  of  Christianity  as  still  being  a  7iew  thing  in  the  world.  Expressions  to 
this  effect  occur  in  several  places  (chap,  i.,  ii.,  ix.),  and  seem  to  imply  that  the  author  lived  very 
little,  if  at  all,  after  the  apostolic  age.  There  is  certainly  nothing  in  the  epistle  which  is  incon- 
sistent with  this  opinion ;  and  we  may  therefore  believe,  that  in  this  beautiful  composition  we 
possess  a  genuine  production  of  some  apostolic  man  who  lived  not  later  than  the  beginning  of  the 
second  century. 

The  names  of  Clement  of  Rome  and  of  Apollos  have  both  been  suggested  as  those  of  the 
probable  author.  Such  opinions,  however,  are  pure  fancies,  which  it  is  perhaps  impossible  to 
refute,  but  which  rest  on  nothing  more  than  conjecture.  Nor  can  a  single  word  be  said  as  to  the 
person  named  Diognetus,  to  whom  the  letter  is  addressed.  We  must  be  content  to  leave  both 
points  in  hopeless  obscurity,  and  simply  accept  the  Epistle  as  written  by  an  earnest  and  intelli- 
gent Christian  to  a  sincere  inquirer  among  the  Gentiles,  towards  the  close  of  the  apostolic  age. 

It  is  much  to  be  regretted  that  the  text  is  often  so  very  doubtful.  Only  three  mss.  of  the 
Epistle,  all  probably  exhibiting  the  same  original  text,  are  known  to  exist ;  and  in  not  a  few  pas- 
sages the  readings  are,  in  consequence,  very  defective  and  obscure.  But  notwithstanding  this 
drawback,  and  the  difficulty  of  representing  the  full  force  and  elegance  of  the  original,  this 
Epistle,  as  now  presented  to  the  English  reader,  can  hardly  fail  to  excite  both  his  deepest  interest 
and  admiration. 

[N.B.  —  Interesting  speculations  concerning  this  precious  work  may  be  seen  in  Bunsen's 
Hippolyfiis  and  his  Age,  vol.  i.  p.  i88.  The  learned  do  not  seem  convinced  by  this  author,  bnt 
I  have  adopted  his  suggestion  as  to  Diognetus  the  tutor  of  M.  Aurehus.J 


THE  EPISTLE  OF  MATHETES  TO  DIOGNETUS. 


CHAP.    I.  —  OCCASION   OF   THE   EPISTLE. 

Since  I  see  thee,  most  excellent  Diognetus, 
exceedingly  desirous  to  learn  the  mode  of  wor- 
shipping God  prevalent  amon^  the  Christians, 
and  inquiring  very  carefully  and  earnestly  con- 
cerning them,  what  God  they  trust  in,  and  what 
form  of  religion  they  observe,'  so  as  all  to  look 
down  upon  the  world  itself,  and  despise  death, 
while  they  neither  esteem  those  to  be  gods  that 
are  reckoned  such  by  the  Greeks,  nor  hold  to 
the  superstition  of  the  Jews ;  and  what  is  the 
affection  which  they  cherish  among  themselves  ; 
and  why,  in  fine,  this  new  kind  or  practice  [of 
piety]  has  only  now  entered  into  the  world,^  and 
not  long  ago  ;  I  cordially  welcome  this  thy  de- 
sire, and  1  implore  God,  who  enables  us  both  to 
speak  and  to  hear,  to  grant  to  me  so  to  speak, 
that,  above  all,  I  may  hear  you  have  been  edi- 
fied,3  and  to  you  so  to  hear,  that  I  who  speak 
may  have  no  cause  of  regret  for  having  done  so. 

CHAP.    II. — THE   VANITY   OF   IDOLS. 

Come,  then,  after  you  have  freed  ■♦  yourself 
from  all  prejudices  possessing  your  mind,  and 
laid  aside  what  you  have  been  accustomed  to, 
as  something  apt  to  deceive  s  you,  and  being 
made,  as  if  from  the  beginning,  a  new  man,  inas- 
much as,  according  to  your  own  confession,  you 
are  to  be  the  hearer  of  a  new  [system  of]  doc- 
trine ;  come  and  contemplate,  not  with  your  eyes 
only,  but  with  your  understanding,  the  substance 
and  the  form  ^  of  those  whom  ye  declare  and 
deem  to  be  gods.  Is  not  one  of  them  a  stone 
similar  to  that  on  which  we  tread  ?  Is  '  not  a 
second  brass,  in  no  way  superior  to  those  vessels 
which  are  constructed  for  our  ordinary  use  ?  Is 
not  a  third  wood,  and  that  already  rotten?  Is 
not  a  fourth  silver,  which  needs  a  man  to  watch 
it,  lest  it  be  stolen?     Is  not  a  fifth  iron,  con- 


'  Literally,  "  trusting  in  what  God,  etc.,  they  look  down." 

^  Or,  "  life." 

3  Some  read,  "  that  you  by  hearing  may  be  edified." 

*  Or,  "  purified." 

5  Literally,  "  which  is  deceiving." 

*  Literally,  "  of  what  substance,  or  of  what  form." 

,     7  Some  make  this  and  the  following  clauses  affirmative  instead  of 
interrogauve. 


sumed  by  rust  ?     Is  not  a  sixth  earthenware,  in 
no    degree   more  valuable    than   that  which   is 
formed  for  the  humblest  purposes  ?     Are  not  all 
these  of  corruptible  matter?     Are  they  not  fab- 
ricated by  means  of  iron  and  fire  ?     Did  not  the 
sculptor  fashion  one  of  them,  the  brazier  a  sec- 
ond, the  silversmith  a  third,  and  the   potter  a 
fourth?     Was    not   every  one   of  them,  before 
they  were  formed  by  the  arts  of  these  [workmen] 
into  the  shape  of  these  [gods],  each  in  its  '^  own 
way  subject  to  change  ?    Would  not  those  things 
which  are  now  vessels,  formed  of  the  same  ma- 
terials, become  like  to  such,  if  they  met  with  the 
same   artificers?     Might   not   these,  which   are 
now  worshipped  by  you,  again  be  made  by  men 
vessels  similar  to  others  ?    Are  they  not  all  deaf? 
Are  they  not  blind  ?     Are  they  not  without  life  ? 
Are  they  not  destitute  of  feeling?     Are  they  not 
incapable  of  motion  ?     Are  they  not  all  liable  to 
rot  ?    Are  they  not  all  corruptible  ?    These  things 
ye  call  gods  ;  these  ye  serve  ;  these  ye  worship  ; 
and  ye  become  altogether  like   to    them.     For 
this  reason  ye  hate  the  Christians,  because  they 
do  not  deem  these  to  be  gods.     But  do  not  ye 
yourselves,  who  now  think  and  suppose  [such  to 
be  gods],  much  more  cast  contempt  upon  them 
than  they  [the  Christians  do]  ?    Do  ye  not  much 
more  mock  and  insult  them,  when  ye  worship 
those  that  are  made  of  stone  and  earthenware, 
without  appointing  any  persons  to  guard  them ; 
but  those  made  of  silver  and  gold  ye  shut  up  by 
night,  and  appoint  watchers  to  look  after  them 
by  day,  lest  they  be  stolen?     And  by  those  gifts 
which  ye  mean  to  present  to  them,  do  ye  not,  if 
they  are  possessed  of  sense,  rather  punish  [than 
honour]  them?     But  if,  on  the  other  hand,  they 
are  destitute  of  sense,  ye  convict  them  of  this 
fact,  while  ye  worship  them  with  blood  and  the 
smoke  of  sacrifices.     Let  any  one  of  you  suffer 
such  indignities  !  9     Let  any  one  of  you  endure 
to  have  such  things  done  to  himself !     But  not  a 
single  human  being  will,  unless  compelled  to  it, 


5  The  te.\t  is  here  corrupt.     Several  attempts  at  emendation  have 
been  made,  but  without  any  marked  success. 

9  Some  read,  "  Who  of  you  would  tolerate  these  things?"  etc 


26 


THE    EPISTLE   TO    DIOGNETUS. 


endure  such  treatment,  since  he  is  endowed  with 
sense  and  reason.  A  stone,  however,  readily 
bears  it,  seeing  it  is  insensible.  Certainly  you 
do  not  show  [by  your  '  conduct]  that  he  [your 
God]  is  possessed  of  sense.  And  as  to  the  fact 
that  Christians  are  not  accustomed  to  serve  such 
gods,  I  might  easily  find  many  other  things  to 
say ;  but  if  even  what  has  been  said  does  not 
seem  to  any  one  sufficient,  I  deem  it  idle  to  say 
anything  further. 

CHAP.    III. SUPERSTITIONS    OF   THE   JEWS. 

And  next,  I  imagine  that  you  are  most  desir- 
ous of  hearing  something  on  this  point,  that  the 
Christians  do  not  observe  the  same  forms  of 
divine  worship  as  do  the  Jews.  The  Jews,  then, 
if  they  abstain  from  the  kind  of  service  above 
described,  and  deem  it  proper  to  worship  one 
God  as  being  Lord  of  all,  [are  right]  ;  but  if 
they  offer  Him  worship  in  the  way  which  we 
have  described,  they  greatly  err.  For  while  the 
Gentiles,  by  offering  such  things  to  those  that 
are  destitute  of  sense  and  hearing,  furnish  an 
example  of  madness ;  they,  on  the  other  hand, 
by  thinking  to  offer  these  things  to  God  as  if  He 
needed  them,  might  justly  reckon  it  rather  an 
act  of  folly  than  of  divine  worship.  For  He 
that  made  heaven  and  earth,  and  all  that  is  there- 
in, and  gives  to  us  all  the  things  of  which  we 
stand  in  need,  certainly  requires  none  of  those 
things  which  He  Himself  bestows  on  such  as 
think  of  furnishing  them  to  Him.  But  those 
who  imagine  that,  by  means  of  blood,  and  the 
smoke  of  sacrifices  and  burnt-offerings,  they 
offer  sacrifices  [acceptable]  to  Him,  and  that 
by  such  honours  they  show  Him  respect,  —  these, 
by  ^  supposing  that  they  can  give  anything  to 
Him  who  stands  in  need  of  nothing,  appear  to 
me  in  no  respect  to  differ  from  those  who  studi- 
ously confer  the  same  honour  on  things  destitute 
of  sense,  and  which  therefore  are  unable  to  en- 
joy such  honours. 

CHAP.  IV. THE  OTHER  OBSERVANCES  OF  THE  JEWS. 

But  as  to  their  scrupulosity  concerning  meats, 
and  their  superstition  as  respects  the  Sabbaths, 
and  their  boasting  about  circumcision,  and  their 
fancies  about  fasting  and  the  new  moons,  which 
are  utterly  ridiculous  and  unworthy  of  notice,  — 
I  do  not  3  think  that  you  require  to  learn  any- 
thing from  me.  For,  to  accept  some  of  those 
things  which  have  been  formed  by  God  for  the 
use  of  men  as  properly  formed,  and  to  reject 
others  as  useless  and  redundant,  —  how  can  this 


'  The  text  is  here  uncertain,  and  the  sense  obscure.  The  mean- 
ing seems  to  be,  that  by  sprinkling  their  gods  with  blood,  etc.,  they 
tended  to  prove  that  these  were  not  possessed  of  sense. 

2  The  text  is  here  very  doubtful.  We  have  followed  that  adopted 
by  most  critics. 

^  Otto,  resting  on  MS.  authority,  omits  the  negative,  but  the  sense 
leems  to  require  its  insertion. 


be  lawful  ?  And  to  speak  falsely  of  God,  as  if 
He  forbade  us  to  do  what  is  good  on  the  Sabbath- 
days,  —  how  is  not  this  impious  ?  And  to  glory 
in  the  circumcision  "*  of  the  flesh  as  a  proof  of 
election,  and  as  if,  on  account  of  it,  they  were 
specially  beloved  by  God,  —  how  is  it  not  a  sub- 
ject of  ridicule  ?  And  as  to  their  observing 
months  and  days,s  as  if  waiting  upon  ^  the  stars 
and  the  moon,  and  their  distributing,^  according 
to  their  own  tendencies,  the  appointments  of 
God,  and  the  vicissitudes  of  the  seasons,  some 
for  festivities,^  and  others  for  mourning,  —  who 
would  deem  this  a  part  of  divine  worship,  and 
not  much  rather  a  manifestation  of  folly?  I 
suppose,  then,  you  are  sufficiently  convinced 
that  the  Christians  properly  abstain  from  the 
vanity  and  error  common  [to  both  Jews  and 
Gentiles],  and  from  the  busy-body  spirit  and 
vain  boasting  of  the  JtJws ;  but  you  must  not 
hope  to  learn  the  mystery  of  their  peculiar  mode 
of  worshipping  God  from  any  mortal. 

CHAP.  V. THE    MANNERS    OF    THE     CHRISTIANS. 

For  the  Christians  are  distinguished  from  other 
men  neither  by  country,  nor  language,  nor  the 
customs  which  they  observe.  For  they  neither 
inhabit  cities  of  their  own,  nor  employ  a  pecul- 
iar form  of  speech,  nor  lead  a  life  which  is 
marked  out  by  any  singularity.  The  course  of 
conduct  which  they  follow  has  not  been  devised 
by  any  speculation  or  deliberation  of  inquisitive 
men ;  nor  do  they,  like  some,  proclaim  them- 
selves the  advocates  of  any  merely  human 
doctrines.  But,  inhabiting  Greek  as  well  as  bar- 
barian cities,  according  as  the  lot  of  each  of 
them  has  determined,  and  following  the  customs 
of  the  natives  in  respect  to  clothing,  food,  and 
the  rest  of  their  ordinary  conduct,  they  display 
to  us  their  wonderful  and  confessedly  striking  9 
method  of  life.  They  dwell  in  their  own  coun- 
tries, but  simply  as  sojourners.  As  citizens,  they 
share  in  all  things  with  others,  and  yet  endure 
all  things  as  if  foreigners.  Every  foreign  land 
is  to  them  as  their  native  country,  and  every 
land  of  their  birth  as  a  land  of  strangers.  They 
marry,  as  do  all  [others]  ;  they  beget  children ; 
but  they  do  not  destroy  their  offspring.'"     They 


*  Literally,  "  lessening." 
s  Comp.  Gal.  iv.  lo. 

*  This  seems  to  refer  to  the  practice  of  the  Jews  in  fixing  the  be- 
ginning of  the  day,  and  consequently  of  the  Sabbath,  from  the  rising 
of  the  stars.  They  used  to  say,  that  when  three  stars  of  moderate 
magnitude  appeared,  it  was  night;  when  two,  it  was  twilight;  and 
when  only  one,  that  day  had  not  yet  departed.  It  thus  came  to  pass 
(according  to  their  night-day  {vvx^riixepov)  reckoning),  that  who- 
soever engaged  in  work  on  the  evening  of  Friday,  the  beginning  of 
the  Sabbath,  after  three  stars  of  moderate  size  were  visible,  was  held 
to  h.ive  sinned,  and  had  to  present  a  trespass-offering;  and  so  on,  ac- 
cording to  the  fanciful  rule  described. 

7  Otto  supplies  the  lacuna  which  here  occurs  in  the  MSS.  so  as  to 
read  KaraSiaipcti'. 

^  The  great  festivals  of  the  Jews  are  here  referred  to  on  the  one 
hand,  and  the  day  of  atonement  on  the  other. 

9  Literally,  "  paradoxical." 
'°  Literally,  "  cast  away  foetuses." 


THE   EPISTLE   TO    DIOGNETUS. 


27 


have  a  common  table,  but  not  a  common  bed.' 
They  are  in  the  flesh,  but  they  do  not  hve  after 
the  flesh.^  'I'hey  pass  their  days  on  earth,  but 
they  are  citizens  of  heaven.^  They  obey  the 
prescribed  laws,  and  at  the  same  time  surpass 
the  laws  by  their  lives.  They  love  all  men,  and 
are  persecuted  by  all.  They  are  unknown  and 
condemned  ;  they  are  put  to  death,  and  restored 
to  life.-*  They  are  poor,  yet  make  many  rich  ;  5 
they  are  in  lack  of  all  things,  and  yet  abound 
in  all ;  they  are  dishonoured,  and  yet  in  their 
very  dishonour  are  glorified.  They  are  evil 
spoken  of,  and  yet  are  jusdfied  ;  they  are  re- 
viled, and  bless ;  ^  they  are  insulted,  and  repay 
the  insult  with  honour ;  they  do  good,  yet  are 
punished  as  evil-doers.  When  punished,  they 
rejoice  as  if  quickened  into  life  ;  they  are  as- 
sailed by  the  Jews  as  foreigners,  and  are  per- 
secuted by  the  Greeks ;  yet  those  who  hate 
them  are  unable  to  assign  any  reason  for  their 
hatred. 

CHAP.  VI. THE  RELATION  OF    CHRISTIANS   TO   THE 

WORLD. 

To  sum  up  all  in  one  word  —  what  the  soul 
is  in  the  body,  that  are  Christians  in  the  world. 
The  soul  is  dispersed  through  all  the  members 
of  the  body,  and  Christians  are  scattered  through 
all  the  cities  of  the  world.  The  soul  dwells  in 
the  body,  yet  is  not  of  the  body ;  and  Chris- 
tians dwell  in  the  world,  yet  are  not  of  the 
world. 7  The  invisible  soul  is  guarded  by  the 
visible  body,  and  Christians  are  known  indeed 
to  be  in  the  world,  but  their  godliness  remains 
invisible.  The  flesh  hates  the  soul,  and  wars 
against  it,^  though  itself  suffering  no  injury,  be- 
cause it  is  prevented  from  enjoying  pleasures  ; 
the  world  also  hates  the  Christians,  though  in 
nowise  injured,  because  they  abjure  pleasures. 
The  soul  loves  the  flesh  that  hates  it,  and  [loves 
also]  the  members ;  Christians  likewise  love 
those  that  hate  them.  The  soul  is  imprisoned 
in  the  body,  yet  preserves  9  that  very  body ;  and 
Christians  are  confined  -in  the  world  as  in  a 
prison,  and  yet  they  are  the  preservers  ^  of  the 
world.  The  immortal  soul  dwells  in  a  mortal 
tabernacle  ;  and  Christians  dwell  as  sojourners 
in  corruptible  [bodies],  looking  for  an  incorrup- 
"  tible  dwelling  '°  in  the  heavens.  The  soul,  when 
but  ill-provided  with  food  and  drink,  becomes 
better ;  in  like  manner,  the  Christians,  though 
subjected  day  by  day  to    punishment,  increase 


*  Otto  omits  "  bed,"  which  is  an  emendation,  and  gives  the  sec- 
ond "  common  "  the  sense  of  unclean, 

2  Comp.  2  Cor.  X.  3. 

3  Comp.  Phil.  iii.  20. 

*  Comp.  2  Cor.  vi.  9. 

5  Comp.  2  Cor.  vi.  10. 

6  Comp.  2  Cor.  iv.  12. 

7  John  xvii.  11,  14,  16. 
^  Comp.  I  Pet.  ii.  n. 

9  Literally,  "  keeps  together." 
■°  Literally,  "  incorruption." 


the  more  in  number."  God  has  assigned  them 
this  illustrious  position,  which  it  were  unlawful 
for  them  to  forsake. 


CHAP.  VII. 


THE   MANIFESTATION   OF   CHRIST. 


For,  as  I  said,  this  was  no  mere  earthly  inven- 
tion which  was  delivered  to  them,  nor  is  it  a 
mere  human  system  of  opinion,  which  they 
judge  it  right  to  preserve  so  carefully,  nor  has  a 
dispensation  of  mere  human  mysteries  been  com- 
mitted to  them,  but  truly  God  Himself,  who  is 
almighty,  the  Creator  of  all  things,  and  invisible, 
has  sent  from  heaven,  and  placed  among  men, 
[Him  who  is]  the  truth,  and  the  holy  and  in- 
comprehensible Word,  and  has  firmly  estab- 
lished Him  in  their  hearts.  He  did  not,  as  one 
might  have  imagined,  send  to  men  any  servant, 
or  angel,  or  ruler,  or  any  one  of  those  who  bear 
sway  over  earthly  things,  or  one  of  those  to 
whom  the  government  of  things  in  the  heavens 
has  been  entrusted,  but  the  very  Creator  and 
Fashioner  of  all  things  —  by  whom  He  made 
the  heavens  —  by  whom  he  enclosed  the  sea 
within  its  proper  bounds — whose  ordinances'^ 
all  the  stars  '^  faithfully  observe  —  from  whom 
the  sun  '■♦  has  received  the  measure  of  his  daily 
course  to  be  observed 'S — whom  the  moon  obeys, 
being  commanded  to  shine  in  the  night,  and 
whom  the  stars  also  obey,  following  the  moon 
in  her  course  ;  by  whom  all  things  have  been 
arranged,  and  placed  within  their  proper  limits, 
and  to  whom  all  are  subject  —  the  heavens  and 
the  things  that  are  therein,  the  earth  and  the 
things  that  are  therein,  the  sea  and  the  things 
that  are  therein  —  fire,  air,  and  the  abyss  —  the 
things  which  are  in  the  heights,  the  things  which 
are  in  the  depths,  and  the  things  which  lie  be- 
tween. This  [messenger]  He  sent  to  them. 
Was  it  then,  as  one  '^  might  conceive,  for  the 
purpose  of  exercising  tyranny,  or  of  inspiring 
fear  and  terror?  By  no  means,  but  under  the 
influence  of  clemency  and  meekness.  As  a  king 
sends  his  son,  who  is  also  a  king,  so  sent  He 
Him  ;  as  God  '^  He  sent  Him ;  as  to  men  He 
sent  Him  ;  as  a  Saviour  He  sent  Him,  and  as 
seeking  to  persuade,  not  to  compel  us  ;  for  vio- 
lence has  no  place  in  the  character  of  God.  As 
calling  us  He  sent  Him,  not  as  vengefully  pur- 
suing us ;  as  loving  us  He  sent  Him,  not  as 
judging  us.  For  He  will  yet  send  Him  to  judge 
us,  and  who  shall  endure  His  appearing?'^  .  .  . 
Do  you  not  see  them  exposed  to  wild   beasts, 


"  Or,  "  though  puni.shed,  increase  in  number  daily." 

'2  Literally,  "  mysteries." 

13  Literally,  "  elements." 

'■*  The  word  "  sun,"  though  omitted  in  the  MSS.,  should  manifestly 
be  inserted. 

•s  Literally,  "  has  received  to  observe." 

I*  Literally,  "  one  of  men." 

'7  "  God"  here  refers  to  the  person  sent. 

'8  [Comp.  Mai.  iii.  2.  The  Old  Testament  is  frequently  in  mind, 
if  not  expressly  quoted  by  Mathetes.]  A  considerable  gap  here 
occurs  in  the  MSS. 


28 


THE   EPISTLE   TO   DIOGNETUS. 


that  they  may  be  persuaded  to  deny  the  Lord, 
and  yet  not  overcome?  Do  you  not  see  that 
the  more  of  them  are  punished,  the  greater 
becomes  the  number  of  the  rest?  This  does 
not  seem  to  be  the  work  of  man  :  this  is  the 
power  of  God ;  these  are  the  evidences  of  His 
manifestation. 

CHAP.    VIII. THE    MISERABLE   STATE    OF   MEN     BE- 
FORE   THE    COMING    OF   THE   WORD. 

For,  who  of  men  at  all  understood  before 
His  coming  what  God  is?  Do  you  accept  of 
the  vain  and  silly  doctrines  of  those  who  are 
deemed  trustworthy  philosophers?  of  whom 
some  said  that  fire  was  God,  calling  that  God  to 
which  they  themselves  were  by  and  by  to  come  ; 
and  some  water ;  and  others  some  other  of  the 
elements  formed  by  God.  But  if  any  one  of 
these  theories  be  worthy  of  approbation,  every 
one  of  the  rest  of  created  things  might  also  be 
declared  to  be  God.  But  such  declarations  are 
simply  the  startling  and  erroneous  utterances  of 
deceivers  ; '  and  no  man  has  either  seen  Him, 
or  made  Him  known,^  but  He  has  revealed 
Himself.  And  He  has  manifested  Himself 
through  faith,  to  which  alone  it  is  given  to  be- 
hold God.  For  God,  the  Lord  and  Fashioner 
of  all  things,  who  made  all  things,  and  assigned 
them  their  several  positions,  proved  Himself  not 
merely  a  friend  of  mankind,  but  also  long-suffer- 
ing [in  His  dealings  with  them.]  Yea,  He  was 
always  of  such  a  character,  and  still  is,  and  will 
ever  be,  kind  and  good,  and  free  from  wrath, 
and  true,  and  the  only  one  who  is  [absolutely] 
good  ;  3  and  He  formed  in  His  mind  a  great  and 
unspeakable  conception,  which  He  communi- 
cated to  His  Son  alone.  As  long,  then,  as  He 
held  and  preserved  His  own  wise  counsel  in 
concealment,^  He  appeared  to  neglect  us,  and 
to  have  no  care  over  us.  But  after  He  revealed 
and  laid  open,  through  His  beloved  Son,  the 
things  which  had  been  prepared  from  the  begin- 
ning, He  conferred  every  blessing  5  all  at  once 
upon  us,  so  that  we  should  both  share  in  His 
benefits,  and  see  and  be  active^  [in  His  ser- 
vice]. Who  of  us  would  ever  have  expected 
these  things?  He  was  aware,  then,  of  all  things 
in  His  own  mind,  along  with  His  Son,  according 
to  the  relation  ''  subsisting  between  them. 


CHAP.    IX. 


WHY    THE    SON    WAS   SENT   SO    LATE. 


As  long   then  as  the  former  time**  endured, 


'  Literally,  "  these  things  are  the  marvels  and  error." 

*  Or,  "  known  Him." 
3  Comp.  Matt.  xix.  17. 

*  Literally,  "  in  a  mystery." 

5  Literally,  "  all  things." 

6  The  sense  is  here  very  obscure.  We  have  followed  the  text  of 
Otto,  who  fills  up  the  laciiua  in  the  MS.  as  above.  Others  have, 
"  to  see,  and  to  handle  Him." 

'  Literally,  "  economically." 

*  Otto  refers  for  a  like  contrast  between  these  two  times  to  Rom 
iii.  21-26,  V.  20,  and  Gal.  iv.  4.     [Comp.  Acts  xvii.  30.] 


He  permitted  us  to  be  borne  along  by  unruly 
impulses,  being  drawn  away  by  the  desire  of 
pleasure  and  various  lusts.  This  was  not  that 
He  at  all  delighted  in  our  sins,  but  that  He  sim- 
ply endured  them ;  nor  that  He  approved  the 
time  of  working  iniquity  which  then  was,  but 
that  He  sought  to  form  a  mind  conscious  of 
righteousness,^  so  that  being  convinced  in  that 
time  of  our  unworthiness  of  attaining  life  through 
our  own  works,  it  should  now,  through  the  kind- 
ness of  God,  be  vouchsafed  to  us ;  and  having 
made  it  manifest  that  in  ourselves  we  were  un- 
able to  enter  into  the  kingdom  of  God,  we  might 
through  the  power  of  God  be  made  able.  But 
when  our  wickedness  had  reached  its  height, 
and  it  had  been  clearly  shown  that  its  reward,'" 
punishment  and  death,  was  impending  over  us  ; 
and  when  the  time  had  come  which  God  had 
before  appointed  for  manifesting  His  own  kind- 
ness and  power,  how "  the  one  love  of  God, 
through  exceeding  regard  for  men,  did  not 
regard  us  with  hatred,  nor  thrust  us  away,  nor 
remember  our  iniquity  against  us,  but  showed 
great  long-suffering,  and  bore  with  us,'^  He  Him- 
self took  on  Him  the  burden  of  our  iniquities. 
He  gave  His  own  Son  as  a  ransom  for  us,  the 
holy  One  for  transgressors,  the  blameless  One 
for  the  wicked,  the  righteous  One  for  the  un- 
righteous, the  incorruptible  One  for  the  corrupti- 
ble, the  immortal  One  for  them  that  are  mortal. 
For  what  other  thing  was  capable  of  covering 
our  sins  than  His  righteousness  ?  By  what  other 
one  was  it  possible  that  we,  the  wicked  and  un- 
godly, could  be  justified,  than  by  the  only  Son 
of  God  ?  O  sweet  exchange  !  O  unsearchable 
operation  !  O  benefits  surpassing  all  expecta- 
tion !  that  the  wickedness  of  many  should  be  hid 
in  a  single  righteous  One,  and  that  the  righteous- 
ness of  One  should  justify  many  transgressors  !  '^ 
Having  therefore  convinced  us  in  the  former 
time  '^  that  our  nature  was  unable  to  attain  to 
life,  and  having  now  revealed  the  Saviour  who  is 
able  to  save  even  those  things  which  it  was  [for- 
merly] impossible  to  save,  by  both  these  facts 
He  desired  to  lead  us  to  trust  in  His  kind- 
ness, to  esteem  Him  our  Nourisher,  Father, 
Teacher,  Counsellor,  Healer,  our  Wisdom,  Light, 
Honour,  Glory,  Power,  and  Life,  so  that  we 
should  not  be  anxious  '5  concerning  clothing  and 
food. 


9  The  reading  and  sense  are  doubtful. 

''^  Both  the  text  and  rendering  are  here  somewhat  doubtful,  but 
the  sense  will  in  any  case  be  much  the  same. 

"  Many  variations  here  occur  in  the  way  in  which  the  lacuna 
of  the  Mss.  is  to  be  supplied.  They  do  not,  however,  greatly  affect 
the  meaning. 

'2  In  the  MS.  "  saying"  is  here  inserted,  as  if  the  words  had  been 
regarded  as  a  quotation  from  Isa.  liii.  ii. 

'i  [See  Bossuet,  who  quotes  it  as  from  Justin  Martyr  (Tom.  iii. 
p.  171).     Sermon  on  the  Circumcision.] 

•*  That  is,  before  Christ  appeared. 

'5  Comp.  Matt.  vi.  25,  etc.  [Mathctes,  in  a  single  sentence,  ex- 
pounds a  most  practical  text  with  comprehensive  views.] 


THE   EPISTLE   TO   DIOGNETUS. 


29 


CHAP.  X. THE    BLESSINGS   THAT  WILL   FLOW  FROM 

FAITH. 

If  you  also  desire  [to  possess]  this  faith,  you 
likewise  shall  receive  first  of  all  the  knowledge 
of  the  Father.'  For  God  has  loved  mankind, 
on  whose  account  He  made  the  world,  to  whom 
He  rendered  subject  all  the  things  that  are  in 
it,^  to  whom  He  gave  reason  and  understanding, 
to  whom  alone  He  imparted  the  privilege  of 
looking  upwards  to  Himself,  whom  He  formed 
after  His  own  image,  to  whom  He  sent  His 
only-begotten  Son,  to  whom  He  has  promised  a 
kingdom  in  heaven,  and  will  give  it  to  those 
who  have  loved  Him.  And  when  you  have 
attained  this  knowledge,  with  what  joy  do  you 
think  you  will  be  filled  ?  Or,  how  will  you  love 
Him  who  has  first  so  loved  you?  And  if  you 
love  Him,  you  will  be  an  imitator  of  His  kind- 
ness. And  do  not  wonder  that  a  man  may  be- 
come an  imitator  of  God.  He  can,  if  he  is 
willing.  For  it  is  not  by  ruling  over  his  neigh- 
bours, or  by  seekmg  to  hold  the  supremacy  over 
those  that  are  weaker,  or  by  being  rich,  and 
showing  violence  towards  those  that  are  inferior, 
that  happiness  is  found  ;  nor  can  any  one  by 
these  things  become  an  imitator  of  God.  But 
these  things  do  not  at  all  constitute  His  majesty. 
On  the  contrary  he  who  takes  upon  himself  the 
burden  of  his  neighbour ;  he  who,  in  whatsoever 
respect  he  may  be  superior,  is  ready  to  benefit 
another  who  is  deficient ;  he  who,  whatsoever 
things  he  has  received  from  God,  by  distributing 
these  to  the  needy,  becomes  a  god  to  those 
who  receive  [his  benefits]  :  he  is  an  imitator  of 
God.  Then  thou  shalt  see,  while  still  on  earth, 
that  God  in  the  heavens  rules  over  [the  uni- 
verse] ;  then  thou  shalt  begin  to  speak  the  mys- 
teries of  God ;  then  shalt  thou  both  love  and 
admire  those  that  suffer  punishment  because 
they  will  not  deny  God ;  then  shalt  thou  con- 
demn the  deceit  and  error  of  the  world  when 
thou  shalt  know  what  it  is  to  live  truly  in  heaven, 
when  thou  shalt  despise  that  which  is  here  es- 
teemed to  be  death,  when  thou  shalt  fear  what 
is  truly  death,  which  is  reserved  for  those  who 
shall  be  condemned  to  the  eternal  fire,  which 
shall  afflict  those  even  to  the  end  that  are  com- 
mitted to  it.  Then  shalt  thou  admire  those  who 
for  righteousness'  sake  endure  the  fire  that  is 
but  for  a  moment,  and  shalt  count  them  happy 
when  thou  shalt  know  [the  nature  of]  that  fire. 

CHAP.    XI. THESE    THINGS    ARE    WORTHY    TO    BE 

KNOWN  AND    BELIEVED. 

I  do  not  speak  of  things  strange  to  me,  nor 
do  I   aim   at   anything   inconsistent  with   right 


■   _   '  Thus  Otto  supplies  the  lacuna;  others  conjecture  somewhat 
different  supplements. 

*  So  Bohl.     Sylburgius  and  Otto  read,  "  in  the  earth," 


reason ;  ^  but  having  been  a  disciple  of  the 
Apostles,  I  am  become  a  teacher  of  the  Gen- 
tiles, I  minister  the  things  delivered  to  me  to 
those  that  are  disciples  worthy  of  the  truth. 
For  who  that  is  rightly  taught  and  begotten  by 
the  loving  ••  Word,  would  not  seek  to  learn  accu- 
rately the  things  which  have  been  clearly  shown 
by  the  Word  to  His  disciples,  to  whom  the 
Word  being  manifested  has  revealed  them, 
speaking  plainly  [to  them],  not  understood  in- 
deed by  the  unbelieving,  but  conversing  with  the 
disciples,  who,  being  esteemed  faithful  by  Him, 
acquired  a  knowledge  of  the  mysteries  of  the 
Father?  For  which  5  reason  He  sent  the  Word, 
that  He  might  be  manifested  to  the  world  ;  and 
He,  being  despised  by  the  people  [of  the  Jews], 
was,  when  preached  by  the  Apostles,  believed  on 
by  the  Gentiles.^  This  is  He  who  was  from  the 
beginning,  who  appeared  as  if  new,  and  was 
found  old,  and  yet  who  is  ever  bom  afresh  in 
the  hearts  of  the  saints.  This  is  He  who,  being 
from  everlasting,  is  to-day  called  ^  the  Son ; 
through  whom  the  Church  is  enriched,  and 
grace,  widely  spread,  increases  in  the  saints, 
furnishing  understanding,  revealing  mysteries, 
announcing  times,  rejoicing  over  the  faithful, 
giving**  to  those  that  seek,  by  whom  the  limits 
of  faith  are  not  broken  through,  nor  the  boun- 
daries set  by  the  fathers  passed  over.  Then  the 
fear  of  the  law  is  chanted,  and  the  grace  of  the 
prophets  is  known,  and  the  faith  of  the  gospels 
is  established,  and  the  tradition  of  the  Aposdes 
is  preserved,  and  the  grace  of  the  Church  exults  ; 
which  grace  if  you  grieve  not,  you  shall  know 
those  things  which  the  Word  teaches,  by  whom 
He  wills,  and  when  He  pleases.  For  whatever 
things  we  are  moved  to  utter  by  the  will  of  the 
Word  commanding  us,  we  communicate  to  you 
with  pains,  and  from  a  love  of  the  things  that 
have  been  revealed  to  us, 

CHAP,  XII.  —  THE   IMPORTANCE   OF   KNOWLEDGE  TO 
TRUE   SPIRITUAL   LIFE, 

When  you  have  read  and  carefully  listened  to 
these  things,  you  shall  know  what  God  bestow 
on  such  as  rightly  love  Him,  being  made  [as  ye 
are]  a  paradise  of  delight,  presenting  ^  in  your- 
selves a  tree  bearing  all  kinds  of  produce  and 
flourishing  well,  being  adorned  with  various 
fruits.  For  in  this  place  '°  the  tree  of  knowledge 
and  the  tree  of  life  have  been  planted ;  but  it  is 
not   the    tree  of  knowledge    that   destroys  —  it 


3  Some  render,  "  nor  do  I  rashly  seek  to  persuade  others." 
■♦  Some  propose  to  read,  "  and  becoming  a  friend  to  the  Word." 
S  It  has  been  proposed  to  connect  this  with  the   preceding  sen- 
tence, and  read,  "  have  known  the  mysteries  of  the  Father,  viz.,  for 
what  purpose  He  sent  the  Word." 
*  [Comp.  I  Tim.  iii.  i6.] 
'  Or,  "  esteemed." 

8  Or,  "  given." 

9  Literally,  "  bringing  forth." 
'°  That  is,  in  Paradise. 


30 


THE   EPISTLE   TO   DIOGNETUS. 


is  disobedience  that  proves  destructive.  Nor 
truly  are  those  words  without  significance  which 
are  written,  how  God  from  the  beginning  planted 
the  tree  of  hfe  in  the  midst  of  paradise,  reveal- 
ing through  knowledge  the  way  to  life,'  and 
when  those  who  were  first  formed  did  not  use 
this  [knowledge]  properly,  they  were,  through 
the  fraud  of  the  Serpent,  stripped  naked.-  For 
neither  can  hfe  exist  without  knowledge,  nor  is 
knowledge  secure  without  life.  Wherefore  both 
were  planted  close  together.  The  Apostle,  per- 
ceiving the  force  [of  this  conjunction] ,  and  blam- 
ing that  knowledge  which,  without  true  doctrine, 
is  admitted  to  influence  life,^  declares,  "  Knowl- 
edge puffeth  up,  but  love  edifieth."  For  he 
who  thinks  he  knows  anything  without  true 
knowledge,  and  such  as  is  witnessed  to  by  life, 
knows  nothing,  but  is  deceived  by  the  Serpent, 
as  not  ^  loving  life.     But  he  who  combines  knowl- 


'  Literally,  "  revealing  life." 

2  Or,  "  deprived  of  it." 

3  Literally,  "  knowledge  without   the   truth  of  a  command  exer- 
cised to  life."     See  i  Cor.  viii.  i. 

4  The   MS.  is  here  defective.     Some  read,  "  on  account  of  the 
love  of  life." 


edge  with  fear,  and  seeks  after  life,  plants  in 
hope,  looking  for  fruit.  Let  your  heart  be  your 
wisdom ;  and  let  your  life  be  true  knowledge  s 
inwardly  received.  Bearing  this  tree  and  dis- 
playing its  fruit,  thou  shalt  always  gather  ^  in 
those  things  which  are  desired  by  God,  which 
the  Serpent  cannot  reach,  and  to  which  decep- 
tion does  not  approach ;  nor  is  Eve  then  cor- 
rupted,?  but  is  trusted  as  a  virgin ;  and  salvation 
is  manifested,  and  the  Apostles  are  filled  with 
understanding,  and  the  Passover  ^  of  the  Lord 
advances,  and  the  choirs  ^  are  gathered  together, 
and  are  arranged  in  proper  order,  and  the  Word 
rejoices  in  teaching  the  saints,  —  by  whom  the 
Father  is  glorified  :  to  whom  be  glory  for  ever. 
Amen.'° 


5  Or,  "  true  word,"  or  "  reason." 

6  Or,  "  reap." 

7  The  meaning  seems  to  be,  that  if  the  tree  of  true  knowledge 
and  life  be  planted  within  you,  you  shall  continue  free  from  blemishes 
and  sins. 

8  [This  looks  like  a  reference  to  the  Apocalypse,  Rev.  v.  9.,  xix. 
7.,  XX.  s.] 

9  [Here  Bishop  Wordsworth  would  read  icA^pot,  cites  i  Pet.  v.  3, 
and  refers  10  Suicer  (Lexicon)  in  voce  xA^pos.] 

'°  [Note  the  Clement-like  doxology.] 


INTRODUCTORY   NOTE 


EPISTLE  OF  POLYCARP  TO  THE  PHILIPPIANS. 


[a.d.  65-100-155.]  The  Epistle  of  Polycarp  is  usually  made  a  sort  of  preface  to  those  of 
Ignatius,  for  reasons  which  will  be  obvious  to  the  reader.  Yet  he  was  born  later,  and  lived  to  a 
much  later  period.  They  seem  to  have  been  friends  from  the  days  of  their  common  pupilage 
under  St.  John ;  and  there  is  nothing  improbable  in  the  conjecture  of  Usher,  that  he  was  the 
"angel  of  the  church  in  Smyrna,"  to  whom  the  Master  says,  "Be  thou  faithful  unto  death,  and  I 
will  give  thee  a  crown  of  life."  His  pupil  Irenaeus  gives  us  one  of  the  very  few  portraits  of  an 
apostolic  man  which  are  to  be  found  in  antiquity,  in  a  few  sentences  which  are  a  picture  :  "  I 
could  describe  the  very  place  in  which  the  blessed  Polycarp  sat  and  taught ;  his  going  out  and 
coming  in ;  the  whole  tenor  of  his  life  ;  his  personal  appearance ;  how  he  would  speak  of  the 
conversations  he  had  held  with  John  and  with  others  who  had  seen  the  Lord.  How  did  he  make 
mention  of  their  words  and  of  whatever  he  had  heard  from  them  respecting  the  Lord."  Thus  he 
unconsciously  tantalizes  our  reverent  curiosity.  Alas  !  that  such  conversations  were  not  written 
for  our  learning.  But  there  is  a  wise  Providence  in  what  is  withheld,  as  well  as  in  the  inestimable 
treasures  we  have  received. 

Irenaeus  will  tell  us  more  concerning  him,  his  visit  to  Rome,  his  rebuke  of  Marcion,  and  inciden- 
tal anecdotes,  all  which  are  instructive.  The  expression  which  he  applied  to  Marcion  is  found  in 
this  Epistle.  Other  facts  of  interest  are  found  in  the  Martyrdom,  which  follows  in  these  pages. 
His  death,  in  extreme  old  age  under  the  first  of  the  Antonines,  has  been  variously  dated  ;  but  we 
may  accept  the  date  we  have  given,  as  rendered  probable  by  that  of  the  Paschal  question,  which 
he  so  lovingly  settled  with  Anicetus,  Bishop  of  Rome. 

The  Episde  to  the  Philippians  is  the  more  interesting  as  denoting  the  state  of  that  beloved 
church,  the  firstborn  of  European  churches,  and  so  greatly  endeared  to  St.  Paul.  It  abounds  in 
practical  wisdom,  and  is  rich  in  Scripture  and  Scriptural  allusions.  It  reflects  the  spirit  of  St.  John, 
alike  in  its  lamb-like  and  its  aquiline  features  :  he  is  as  loving  as  the  beloved  disciple  himself  when 
he  speaks  of  Christ  and  his  church,  but  "  the  son  of  thunder"  is  echoed  in  his  rebukes  of  threat- 
ened corruptions  in  faith  and  morals.  Nothing  can  be  more  clear  than  his  view  of  the  doctrines 
of  grace  ;  but  he  writes  like  the  disciple  of  St.  John,  though  in  perfect  harmony  with  St.  Paul's 
hymn-like  eulogy  of  Christian  love. 

The  following  is  the  original  Introductory  Notice  :  — 

The  authenticity  of  the  following  Epistle  can  on  no  fair  grounds  be  questioned.  It  is  abun- 
dantly established  by  external  testimony,  and  is  also  supported  by  the  internal  evidence.  Irensus 
says  {Adv.  Beer.,  iii.  3)  :  "  There  is  extant  an  Episde  of  Polycarp  written  to  the  Philippians, 
most  satisfactory,  from  which  those  that  have  a  mind  to  do  so  may  learn  the  character  of  his 

31 


32  INTRODUCTORY   NOTE. 

faith,"  etc.  This  passage  is  embodied  by  Eusebius  in  his  Ecclesiastical  History  (iv.  14)  ;  and  in 
another  place  the  same  writer  refers  to  the  Epistle  before  us  as  an  undoubted  production  of  Poly- 
carp  {.Hist.  EccL,  iii.  36) .  Other  ancient  testimonies  might  easily  be  added,  but  are  superfluous, 
inasmuch  as  there  is  a  general  consent  among  scholars  at  the  present  day  that  we  have  in  this 
letter  an  authentic  production  of  the  renowned  Bishop  of  Smyrna. 

Of  Polycarp's  life  little  is  known,  but  that  little  is  highly  interesting.  Irenaeus  was  his  disciple, 
and  tells  us  that  "  Polycarp  was  instructed  by  the  apostles,  and  was  brought  into  contact  with 
many  who  had  seen  Christ"  {Adv.  Hcer.,  iii.  3  ;  Euseb.  Hist.  EccL,  iv.  14).  There  is  also  a  very 
graphic  account  given  of  Polycarp  by  Ireneeus  in  his  Epistle  to  Florinus,  to  which  the  reader  is 
referred.     It  has  been  preserved  by  Eusebius  {Hist.  EccL,  v.  20). 

The  Epistle  before  us  is  not  perfect  in  any  of  the  Greek  mss.  which  contain  it.  But  the  chap- 
ters wanting  in  Greek  are  contained  in  an  ancient  Latin  version.  While  there  is  no  ground  for 
supposing,  as  some  have  done,  that  the  whole  Epistle  is  spurious,  there  seems  considerable  force 
in  the  arguments  by  which  many  others  have  sought  to  prove  chap.  xiii.  to  be  an  interpolation. 

The  date  of  the  Epistle  cannot  be  satisfactorily  determined.  It  depends  on  the  conclusion 
we  reach  as  to  some  points,  very  difficult  and  obscure,  connected  with  that  account  of  the  martyr- 
dom of  Polycarp  which  has  come  down  to  us.  We  shall  not,  however,  probably  be  far  wrong  if 
we  fix  it  about  the  middle  of  the  second  century. 


THE  EPISTLE  OF  POLYCARP  TO  THE  PHILIPPIANS.' 


PoLYCARP,  and  the  presbyters  ^  with  him,  to 
the  Church  of  God  sojourning  at  Phihppi  : 
Mercy  to  you,  and  peace  from  God  Ahiiighty, 
and  from  the  Lord  Jesus  Christ,  our  Saviour,  be 
multipHed. 

CHAP.    I.  —  PRAISE   OF    THE   PHILIPPIANS. 

I  have  greatly  rejoiced  with  you  in  our  Lord 
Jesus  Christ,  because  ye  have  followed  the  ex- 
ample 2  of  true  love  [as  displayed  by  Go4],  and 
have  accompanied,  as  became  you,  those  who 
were  bound  in  chains,  the  fitting  ornaments  of 
saints,  and  which  are  indeed  the  diadems  of  the 
true  elect  of  God  and  our  Lord  ;  and  because 
the  strong  root  of  your  faith,  spoken  of  in  days  •♦ 
long  gone  by,  endureth  even  until  now,  and 
bringeth  forth  fruit  to  our  Lord  Jesus  Christ,  who 
for  our  sins  suffered  even  unto  death,  [but] 
"  whom  God  raised  from  the  dead,  having  loosed 
the  bands  of  the  grave."  5  "  In  whom,  though 
now  ye  see  Him  not,  ye  believe,  and  believing, 
rejoice  with  joy  unspeakable  and  full  of  glory  ;  "  ^ 
into  which  joy  many  desire  to  enter,  knowing 
that  "  by  grace  ye  are  saved,  not  of  works,"  ^ 
but  by  the  will  of  God  through  Jesus  Christ. 

CHAP.    n. AN    EXHORTATION   TO  VIRTUE. 

"Wherefore,  girding  up  your  loins,"  ^  "serve 
the  Lord  in  fear  "  ^  and  truth,  as  those  who  have 
forsaken  the  vain,  empty  talk  and  error  of  the 
multitutle,  and  "  believed  in  Him  who  raised  up 
our  Lord  Jesus  Christ  from  the  dead,  and  gave 
Him  glory,"  '°  and  a  throne  at  His  right  hand. 
To  Him  all  things  "  in  heaven  and  on  earth  are 
subject.  Him  every  spirit  serves.  He  comes 
as  the  Judge  of  the  living  and  the  dead."     His 


'  The  title  of  this  Epistle  in  most  of  the  Mss.  is,  "  The  Epistle  of 
St.  Polycarp,  Bishop  of  Smyrna,  and  holy  martyr,  to  the  Philippians." 

2  Or,  '•  Polycarp,  and  those  who  with  him  are  presbyters." 

3  Literally  "  ye  have  received  the  patterns  of  true  love." 

"  P*^''-  I;  5-  . 

5  Acts  ii.  24.     Literally,  "  having  loosed  the  pains  of  Hades." 

*  I  Pet.  i.  8. 

7  Eph.  ii.  8,  9. 

8  Comp.  I  Pet.  i.  13;   Eph.  vi.  14. 

9  Ps.  ii.  II. 
I"  I  Pet.  i.  21. 

"  Comp.  I  Pet.  iii.  22;  Phil.  ii.  10. 
'*  Comr>.  Acts  xvii.  31. 


blood  will  God  require  of  those  who  do  not  be- 
lieve in  Him. '3  But  He  who  raised  Him  up  from 
the  dead  will  raise  '■♦  up  us  also,  if  we  do  His  will, 
and  walk  in  His  commandments,  and  love  what 
He  loved,  keeping  ourselves  from  all  unright- 
eousness, covetousness,  love  of  money,  evil- 
speaking,  falsewitness  ;  "  not  rendering  evil  for 
evil,  or  railing  for  railing,"  '5  or  blow  for  blow,  or 
cursing  for  cursing,  but  being  mindful  of  what 
the  Lord  said  in  His  teaching  :  "  Judge  not,  that 
ye  be  not  judged  ;  '^  forgive,  and  it  shall  be  for- 
given unto  you  ;  '7  be  merciful,  that  ye  may  ob- 
tain mercy  ;  '*^  with  what  measure  ye  mete,  it  shall 
be  measured  to  you  again  ;  '9  and  once  more, 
"  Blessed  are  the  poor,  and  those  that  are  perse- 
cuted for  righteousness'  sake,  for  theirs  is  the 
kingdom  of  God."  ^° 

CHAP.    III.  —  EXPRESSIONS  OF  PERSONAL  UNNVORTHI- 

NESS. 

These  things,  brethren,  I  write  to  you  con- 
cerning righteousness,  not  because  I  take  any- 
thing upon  myself,  but  because  ye  have  invited 
me  to  do  so.  For  neither  I,  nor  any  other  such 
one,  can  come  up  to  the  wisdom  -'  of  the  blessed 
and  glorified  Paul.  He,  when  among  you,  ac- 
curately and  stedfastly  taught  the  word  of  truth 
in  the  presence  of  those  who  were  then  alive. 
And  when  absent  from  you,  he  wrote  you  a  let- 
ter,^- which,  if  you  carefully  study,  you  will  find 
to  be  the  means  of  building  you  up  in  that  faith 
which  has  been  given  you,  and  which,  being 
followed  by  hope,  and  preceded  by  love  towards 
God,  and  Christ,  and  our  neighbour,  "  is  the 
mother  of  us  all."  -^    For  if  any  one  be  inwardly 


'3  Or,  "  who  do  not  obey  him." 

'■*  Comp   I  Cor.  vi.  14;  2  Cor.  iv.  14;  Rom.  viii.  11. 

IS  I  Pet.  iii.  9. 

'<>  Matt.  vii.  I. 

■^  Matt.  vi.  12,  14;   Luke  vi.  37. 

'^  Luke  vi.  36. 

'9  Matt.  vii.  2;   Luke  vi.  38. 

^°  Matt.  V.  3,  10;   Luke  vi.  20. 

-'  Comp.  2  Pet.  iii.  15. 

--  The  form  [?.  />lural,  but  one  Epistle  is  probably  meant.  [So, 
even  in  English,  "  letters"  may  be  classically  used  for  a  single  letter,  as 
we  say  "  by  these  presents."  But  even  we  might  speak  of  St.  Paul 
as  ha%'ing  written  his  Epistles  to  us;  so  the  Epistles  to  Thessalonica 
and  Corinth  might  more  naturally  still  be  referred  to  here]. 

^■5  Comp.  Gal.  iv.  26. 


34 


THE    EPISTLE    OF   POLYCARP. 


possessed  of  these  graces,  he  hath  fulfilled  the 
command  of  righteousness,  since  he  that  hath 
love  is  far  from  all  sin. 

CHAP.    IV. VARIOUS    EXHORTATIONS. 

"  But  the  love  of  money  is  the  root  of  all 
evils."  '  Knowing,  therefore,  that  "as  we  brought 
nothing  into  the  world,  so  we  can  carry  nothing 
out,"  ^  let  us  arm  ourselves  with  the  armour  of 
righteousness  ;  ^  and  let  us  teach,  first  of  all,  our- 
selves to  walk  in  the  commandments  of  the  Lord. 
Next,  [teach]  your  wives  [to  walk]  in  the  faith 
given  to  them,  and  in  love  and  purity  tenderly 
loving  their  own  husbands  in  all  truth,  and  loving 
all  [others]  equally  in  all  chastity ;  and  to  train 
up  their  children  in  the  knowledge  and  fear  of 
God.  Teach  the  widows  to  be  discreet  as  re- 
spects the  faith  of  the  Lord,  praying  continually  ^ 
for  all,  being  far  from  all  slandering,  evil-speak- 
ing, false-witnessing,  love  of  money,  and  every 
kind  of  evil ;  knowing  that  they  are  the  altar  s 
of  God,  that  He  clearly  perceives  all  things,  and 
that  nothing  is  hid  from  Him,  neither  reasonings, 
nor  reflections,  nor  any  one  of  the  secret  things 
of  the  heart. 

CHAP.   V.  THE  DUTIES  OF  DEACONS,  YOUTHS,  AND 

VIRGINS. 

Knowing,  then,  that  "  God  is  not  mocked,"  ^ 
we  ought  to  walk  worthy  of  His  commandment 
and  glory.  In  like  manner  should  the  deacons 
be  blameless  before  the  face  of  His  righteous- 
ness, as  being  the  servants  of  God  and  Christ,'' 
and  not  of  men.  They  must  not  be  slanderers, 
double-tongued,^  or  lovers  of  money,  but  tem- 
perate in  all  things,  compassionate,  industrious, 
walking  according  to  the  truth  of  the  Lord,  who 
was  the  servant  9  of  all.  If  we  please  Him  in 
this  present  world,  we  shall  receive  also  the  future 
world,  according  as  He  has  promised  to  us  that 
He  will  raise  us  again  from  the  dead,  and  that 
if  we  live  '°  worthily  of  Him,  "  we  shall  also  reign 
together  with  Him,"  "  provided  only  we  believe. 
In  like  manner,  let  the  young  men  also  be  blame- 
less in  all  things,  being  especially  careful  to  pre- 
serve purity,  and  keeping  themselves  in,  as  with 
a  bridle,  from  every  kind  of  evil.  For  it  is  well 
that  they  should  be  cut  off  from  '^  the  lusts  that 
are  in  the  world,  since  "every  lust  warreth  against 
the  spirit ;  "  '^  and  "  neither  fornicators,  nor  ef- 


'  I  Tim.  vi.  lo. 

2  I  Tim.  vi.  7. 

3  Comp.  Eph.  vL  II. 

■*  Comp.  I  Thess.  v.  17. 

5  Some  here  read,  "  altars." 

6  Gal.  vi.  7. 

7  Some  read,  "  God  in  Christ." 
*  Comp.  I   Tim.  iii-.  8. 

9  Comp.  Matt.  xx.  28. 

1°  UoAtTew(T<«|oi.et?a,  referring  to  the  whole  conduct;  comp.  Phil.  i.  27. 
"  2  Tim.  ii.  12. 

'2  Some  read,  (ii'aicuTrTeo'doi,  "  to  emerge  from."     [So  Chevallier, 
but  not  Wake  nor  Jacobson.     See  the  note  of  latter,  ad  iec.\ 
•^  I  Pet.  ii.  II. 


feminate,  nor  abusers  of  themselves  with  man- 
kind, shall  inherit  the  kingdom  of  God,"  '''  nor 
those  who  do  things  inconsistent  and  unbecom- 
ing. Wherefore,  it  is  needful  to  abstain  from  all 
these  things,  being  subject  to  the  presbyters  and 
deacons,  as  unto  God  and  Christ.  The  virgins 
also  must  walk  in  a  blameless  and  pure  con- 
science. 


CHAP.   VI. 


DUTIES      OF 
OTHERS. 


PRESBYTERS      AND 


And  let  the  presbyters  be  compassionate  an'd  ' 
merciful  to  all,  bringing  back  those  that  wander, 
visiting  all  the  sick,  and  not  neglecting  the  widow, 
the  orphan,  or  the  poor,  but  always  "  providing 
for  that  which  is  becoming  in  the  sight  of  God  and 
man  ;  "  '5  abstaining  from  all  wrath,  respect  of  per- 
sons, and  unjust  judgment ;  keeping  far  off  from 
all  covetousness,  not  quickly  crediting  [an  evil  re- 
port] against  any  one,  not  severe  in  judgment,  as 
knowing  that  we  are  all  under  a  debt  of  sin.  If 
then  we  entreat  the  Lord  to  forgive  us,  we  ought 
also  ourselves  to  forgive  ;  "^  for  we  are  before  the 
eyes  of  our  Lord  and  God,  and  "  we  must  all 
appear  at  the  judgment-seat  of  Christ,  and  must 
every  one  give  an  account  of  himself"  '^  Let  us 
then  serve  Him  in  fear,  and  with  all  reverence, 
even  as  He  Himself  has  commanded  us,  and  as 
the  apostles  who  preached  the  Gospel  unto  us, 
and  the  prophets  who  proclaimed  beforehand 
the  coming  of  the  Lord  [have  alike  taught  us]. 
Let  us  be  zealous  in  the  pursuit  of  that  which  is 
good,  keeping  ourselves  from  causes  of  offence, 
from  false  brethren,  and  from  those  who  in  hy- 
pocrisy bear  the  name  of  the  Lord,  and  draw 
away  vain  men  into  error. 

CHAP.    VII. AVOID   THE    DOCET.E,  AND    PERSEVERE 

IN    FASTING   AND    PR.AVER. 

"  For  whosoever  does  not  confess  that  Jesus 
Christ  has  come  in  the  flesh,  is  antichrist ; "  '^  and 
whosoever  does  not  confess  the  testimony  of  the 
cross,'9  is  of  the  devil ;  and  whosoever  perverts 
the  oracles  of  the  Lord  to  his  own  lusts,  and 
says  that  there  is  neither  a  resurrection  nor  a 
judgment,  he  is  the  ^rst-bom  of  Satan.^"  Where- 
fore, forsaking  the  vanity  of  many,  and  their 
false  doctrines,  let  us  return  to  the  word  which 
has  been  handed  down  to  us  from^'  the  begin- 
ning ;  "  watching  unto  prayer,"  "  and  persever- 
ing in  fasting;  beseeching  in  our  supplications 
the  all-seeing  God  "  not  to  lead  us  into  tempta- 


'^  I  Cor   vi.  g,  lo. 

'5  Rom.  xii.  17:  2  Cor.  viii.  31. 

">  Matt   vi.  12-14. 

•'   Rom.  xiv.  10-12;  2  Cor.  v.  10. 

'8  I  John  iv.  3. 

'9  Literally,  "the  martyrdom  of  the  cross,"  which  some  render, 
"  His  siifferinK  on  the  cross." 

20  [The  orlRinal,  perhaps,  of  Eusebius  (f/i'st.  iv.  cap.  14).  It  be- 
came a  common-place  expression  in  the  Church,] 

2'  Comp.  Jude  3. 

22  I  Pet.  iv.  7. 


THE   EPISTLE   OF   POLYCARP. 


35 


tion,"  '  as  the  Lord  has  said  :  "  The  spirit  truly 
is  willing,  but  the  flesh  is  weak."^ 

CHAP.    VIII. PERSEVERE    IN    HOPE   AND    PATIENCE. 

Let  us  then  continually  persevere  in  our  hope, 
and  the  earnest  of  our  righteousness,  which  is 
Jesus  Christ,  "  who  bore  our  sins  in  His  o\\ai 
body  on  the  tree,"  ^  "  who  did  no  sin,  neither 
was  guile  found  in  His  mouth,"  •»  but  endured 
all  things  for  us,  that  we  might  live  in  Him.5 
Let  us  then  be  imitators  of  His  patience  ;  and 
if  we  suffer*^  for  His  name's  sake,  let  us  glorify 
Him.7  For  He  has  set  us  this  example  ^  in  Him- 
self, and  we  have  believed  that  such  is  the  case. 

CHAP.    IX. PATIENCE   INCULCATED. 

I  exhort  you  all,  therefore,  to  yield  obedience 
to  the  word  of  righteousness,  and  to  exercise  all 
patience,  such  as  ye  have  seen  [set]  before  your 
eyes,  not  only  in  the  case  of  the  blessed  Igna- 
tius, and  Zosimus,  and  Rufus,  but  also  in  others 
among  yourseh'es,  and  in  Paul  himself,  and  the 
rest  of  the  apostles.  [This  do]  in  the  assurance 
that  all  these  have  not  nui  9  in  vain,  but  in  faith 
and  righteousness,  and  that  they  are  [now]  in 
their  due  place  in  the  presence  of  the  Lord, 
with  whom  also  they  suffered.  For  they  loved 
not  this  present  world,  but  Him  who  died  for 
us,  and  for  our  sakes  was  raised  again  by  God 
from  the  dead. 

CHAP.    X. EXHORTATION    TO    THE    PRACTICE    OF 

VIRTUE.'° 

Stand  fast,  therefore,  in  these  things,  and  fol- 
low the  example  of  the  Lord,  being  firm  and 
unchangeable  in  the  faith,  loving  the  brother- 
hood," and  being  attached  to  one  another,  joined 
together  in  the  truth,  exhibiting  the  meekness  of 
the  Lord  in  your  intercourse  with  one  another, 
and  despising  no  one.  When  you  can  do  good, 
defer  it  not,  because  "  alms  delivers  from 
death."  '-  Be  all  of  you  subject  one  to  another,'^ 
having  your  conduct  blameless  among  the  Gen- 
tiles," '■♦  that  ye  may  both  receive  praise  for  your 
good  works,  and  the  Lord  may  not  be  blas- 
]-)hemed  through  you.  But  woe  to  him  by  whom 
the  name  of  the  Lord  is  blasphemed  !  '5  Teach, 
therefore,  sobriety  to  all,  and  manifest  it  also  in 
your  own  conduct. 


'  Matt.  vi.  13,  xxvi.  41. 

2  Matt.  xxvi.  41;  Mark  xiv.  38. 

^  I  Pet.  ii.  24. 

•*  I  Pet.  ii.  C2. 

5  Comp.  I  John  iv.  9. 

'  Comp.  Acts  V.  41 ;    i  Pet.  iv.  16. 

'  Some  read,  "  we  glorify  Him." 

8  Comp.  I  Pet.  ii.  21. 

9  Comp.  Phil.  ii.  16;  Gal.  ii.  2. 

'f  This  and  the  two  following  chapters  are  preser\'ed  only  in  a 
Latin  version.     [See  Jacobson,  ad  loc.\ 
"  Comp.  I  Pet.  ii.  17. 
'-  Tobit  iv.  ID,  xii.  9. 
'3  Comp.  I  Pet.  V.  5. 
'♦  I  Pet.  ii.  12. 
'S  Isa  lii.  5. 


CHAP.  XI.  —  EXPRESSION  OF  GRIEF  ON  ACCOUNT  OF 
VALENS. 

I  am  greatly  grieved  for  Valens,  who  was  once 
a  i)resbyter  among  you,  because  he  so  little  un- 
derstands the  place  that  was  given  him  [in  the 
Church].  I  exhort  you,  therefore,  that  ye  ab- 
stain from  covetousness,'^  and  that  ye  be  chaste 
and  truthful.  "  Abstain  from  every  form  of 
evil."  '7  For  if  a  man  cannot  govern  himself  in 
such  matters,  how  shall  he  enjoin  them  on 
others  ?  If  a  man  does  not  keep  himself  from 
covetousness,'*^  he  shall  be  defiled  by  idolatr}% 
and  shall  be  judged  as  one  of  the  heathen. 
But  who  of  us  are  ignorant  of  the  judgment  of 
the  Lord  ?  "  Do  we  not  know  that  the  saints 
shall  judge  the  world?  "  '*^  as  Paul  teaches.  But 
I  have  neither  seen  nor  heard  of  any  such  thing 
among  you,  in  the  midst  of  whom  the  blessed 
Paul  laboured,  and  who  are  commended  '^  in  the 
beginning  of  his  Epistle.  For  he  boasts  of  you 
in  all  those  Churches  which  alone  then  knew  the 
Lord ;  but  we  [of  Smyrna]  had  not  yet  known 
Him.  I  am  deeply  grieved,  therefore,  brethren, 
for  him  (Valens)  and  his  wife ;  to  whom  may 
the  Lord  grant  true  repentance  !  And  be  ye 
then  moderate  in  regard  to  this  matter,  and  "  do 
not  count  such  as  enemies,"  ^°  but  call  them 
back  as  suffering  and  straying  members,  that  ye 
may  save  your  whole  body.  For  by  so  acting 
ye  shall  edify  }^ourselves.^' 

CHAP.  XII.  —  EXHORTATION  TO   VARIOUS   GRACES. 

For  I  trust  that  ye  are  well  versed  in  the 
Sacred  Scriptures,  and  that  nothing  is  hid  from 
you  ;  but  to  me  this  privilege  is  not  yet  granted.^^ 
It  is  declared  then  in  these  Scriptures,  "  Be  ye 
angry,  and  sin  not,"  ^^  and,  "  Let  not  the  sun  go 
down  upon  your  wrath."  ^-^  Happy  is  he  who 
remembers  -5  this,  which  I  believe  to  be  the  case 
with  you.  But  may  the  God  and  F.ather  of  our 
Lord  Jesus  Christ,  and  Jesus  Christ  Himself, 
who  is  the  Son  of  God,  and  our  everlasting 
High  Priest,  build  you  up  in  faith  and  truth,  and 
in  all  meekness,  gentleness,  patience,  long-suf- 
fering, forbearance,  and  purity ;  and  may  He 
bestow  on  you  a  lot  and  portion  among  His 
saints,  and  on  us  with  you,  and  on  all  that  are 
under   heaven,  who  shall   believe   in  our  Lord 


'6  Some  think  that  incontinence  on  the  part  of  Valens  and  his 
wife  is  referred  to.  [For  many  reasons  I  am  glad  the  translators  have 
preferred  the  reading  7rAtoi'€|ia?.  The  next  word,  chaste,  sufficiently 
rebukes  the  example  of  Valens.  For  once  I  venture  not  to  coincide 
with  Jacobson's  comment.] 

I"  I  Thess.  V.  22. 

'^  I  Cor.  vi.  2. 

'9  .Some  read,  "  named;  "  comp.  Phil.  i.  5. 

20  2  Thess.  iii.  15. 

-■  Comp.  I  Cor.  xii.  26. 

^^  This  passage  is  very  obscure.  Some  render  it  as  follows:  "But 
at  present  it  is  not  granted  unto  me  to  practise  that  which  is  written. 
Be  ve  aner>',"  etc. 

«  PsTiv.  5. 

-*  Eph.  iv.  26. 

**  Some  read,  "  believes." 


36 


THE   EPISTLE    OF   POLYCARP. 


Jesus  Christ,  and  in  His  Father,  who  "  raised 
Him  from  the  dead."  Pray  for  all  the  saints. 
Pray  also  for  kings,^  and  potentates,  and  princes, 
and  for  those  that  persecute  and  hate  you,^  and 
for  the  enemies  of  the  cross,  that  your  fruit  may 
be  manifest  to  all,  and  that  ye  may  be  perfect  in 
Him. 

CHAP.   XIII.  —  CONCERNING    THE    TRANSMISSION    OF 
EPISTLES. 

Both  you  and  Ignatius  ■*  wrote  to  me,  that  if 
any  one  went  [from  this]  into  Syria,  he  should 
carry  your  letter  s  with  him ;  which  request  I 
will  attend  to  if  I  find  a  fitting  opportunity, 
either  personally,  or  through  some  other  acting 
for  me,  that  your  desire  may  be  fulfilled.  The 
Epistles  of  Ignatius  written  by  him  *"  to  us,  and 
all  the  rest  [of  his  Epistles]  which  we  have  by 
us,  we  have  sent  to  you,  as  you  requested.     They 


I  Gal.  i.  I. 
^  Comp.  I  Tim.  ii.  2. 
3  Matt.  V.  44. 

■*  Comp.  Ep.  of  Ignatius  to  Polycarp,  chap,  viii, 
5  Or,  "  letters." 

*  Reference  is  here  made  to  the  t\vo  letters  of  Ignatius,  one  to 
Polycarp  himself,  and  the  other  to  the  church  at  Smyrna. 


are  subjoined  to  this  Epistle,  and  by  them  ye 
may  he  greatly  profited  ;  for  they  treat  of  faith 
and  patience,  and  all  things  that  tend  to  edifica- 
tion in  our  Lord.  Any  ?  more  certain  infor- 
mation you  may  have  obtained  respecting  both 
Ignatius  himself,  and  those  that  were  **  with  him, 
have  the  goodness  to  make  known  ^  to  us. 

CHAP.   XIV.  —  CONCLUSION. 

These  things  I  have  written  to  you  by  Cres- 
cens,  whom  up  to  the  present '°  time  I  have 
recommended  unto  you,  and  do  now  recom- 
mend. For  he  has  acted  blamelessly  among  us, 
and  I  believe  also  among  you.  Moreover,  ye 
will  hold  his  sister  in  esteem  when  she  comes 
to  you.  Be  ye  safe  in  the  Lord  Jesus  Christ. 
Grace  be  with  you  all."     Amen. 


7  Henceforth,  to  the  end,  we  have  only  the  Latin  version. 

^  The  Latin  version  reads  "  are,"  which  has  been  corrected  as 
above. 

9  Polycarp  was  aware  of  the  death  of  Ignatius  (chap,  ix.),  but 
was  as  yet  apparently  ignorant  of  the  circumstances  attending  it. 
[Who  can  fail  to  be  touched  by  these  affectionate  yet  entirely  calm 
expressions  as  to  his  martyred  friend  and  brother?  Martyrdom  was 
the  habitual  end  of  Christ's  soldiers,  and  Polycarp  expected  his  own; 
hence  his  restrained  and  temperate  words  of  interest.] 

'°  Some  read,  "  in  this  present  Epistle." 

"  Others  read,  "  and  in  favour  with  all  yours." 


INTRODUCTORY   NOTE 


EPISTLE  CONCERNING  THE  MARTYRDOM  OF  POLYCARP. 


Internal  evidence  goes  far  to  establish  the  credit  which  Eusebius  lends  to  this  specimen  of  the 
martyrologies,  certainly  not  the  earliest  if  we  accept  that  of  Ignatius  as  genuine.  As  an  encycli- 
cal of  one  of  "  the  seven  churches  "  to  another  of  the  same  Seven,  and  as  bearing  witness  to  their 
aggregation  with  others  into  the  unity  of  "  the  Holy  and  Catholic  Church,"  it  is  a  very  interesting 
witness,  not  only  to  an  article  of  the  creed,  but  to  the  original  meaning  and  acceptation  of  the 
same.  More  than  this,  it  is  evidence  of  the  strength  of  Christ  perfected  in  human  weakness  ;  and 
thus  it  affords  us  an  assurance  of  grace  equal  to  our  day  in  every  time  of  need.  When  I  see  in 
it,  however,  an  example  of  what  a  noble  army  of  martyrs,  women  and  children  included,  suffered 
in  those  days  "  for  the  testimony  of  Jesus,"  and  in  order  to  hand  down  the  knowledge  of  the 
Gospel  to  these  boastful  ages  of  our  own,  I  confess  myself  edified  by  what  I  read,  chiefly  because 
I  am  humbled  and  abashed  in  comparing  what  a  Christian  used  to  be,  with  what  a  Christian  is,  in 
our  times,  even  at  his  best  estate. 

That  this  Epistle  has  been  interpolated  can  hardly  be  doubted,  when  we  compare  it  with  the 
unvarnished  specimen,  in  Eusebius.  As  for  the  "  fragrant  smell "  that  came  from  the  fire,  many 
kinds  of  wood  emit  the  like  in  burning ;  and,  apart  from  Oriental  warmth  of  colouring,  there 
seems  nothing  incredible  in  the  narrative  if  we  except  "  the  dove  "  (chap,  xvi.),  which,  however, 
is  probably  a  corrupt  reading,'  as  suggested  by  our  translators.  The  blade  was  thrust  into  the 
martyr's  kft  side;  and  this,  opening  the  heart,  caused  the  outpouring  of  a  flood,  and  not  a  mere 
trickling.  But,  though  Greek  thus  amended  is  a  plausible  conjecture,  there  seems  to  have  been 
nothing  of  the  kind  in  the  copy  quoted  by  Eusebius.  On  the  other  hand,  note  the  truly  catholic 
and  scriptural  testimony :  "  We  love  the  martyrs,  but  the  Son  of  God  we  worship  :  it  is  impossi- 
ble for  us  to  worship  any  other." 

Bishop  Jacobson  assigns  more  than  fifty  pages  to  this  martyrology,  with  a  Latin  version  and 
abundant  notes.  To  these  I  must  refer  the  student,  who  may  wish  to  see  this  attractive  history  in 
all  the  light  of  critical  scholarship  and,  often,  of  admirable  comment. 

The  following  is  the  original  Introductory  Notice  :  — 

The  following  letter  purports  to  have  been  written  by  the  Church  at  Smyrna  to  the  Church  at 
Philomelium,  and  through  that  Church  to  the  whole  Christian  world,  in  order  to  give  a  succinct 
account  of  the  circumstances  attending  the  martyrdom  of  Polycarp.  It  is  the  earliest  of  all  the 
Martyria,  and  has  generally  been  accounted  both  the  most  interesting  and  authentic.  Not  a  few, 
however,  deem  it  interpolated  in  several  passages,  and  some  refer  it  to  a  much  later  date  than  the 

'  See  an  ingenious  conjecture  in  Bishop  Wordsworth's  Hippolyttis  and  the  Church  of  Rome,  p.  318,  C. 


2,8  INTRODUCTORY   NOTE. 

middle  of  the  second  century,  to  which  it  has  been  commonly  ascribed.  We  cannot  tell  how 
much  it  may  owe  to  the  writers  (chap,  xxii.)  who  successively  transcribed  it.  Great  part  of  it 
has  been  engrossed  by  Eusebius  in  his  Ecclesiastical  History  (iv.  15)  ;  and  it  is  instructive  to 
observe,  that  some  of  the  most  startling  miraculous  phenomena  recorded  in  the  text  as  it  now 
stands,  have  no  place  in  the  narrative  as  given  by  that  early  historian  of  the  Church.  Much 
discussion  has  arisen  respecting  several  particulars  contained  in  this  Martyrium ;  but  into  these 
disputes  we  do  not  enter,  having  it  for  our  aim  simply  to  present  the  reader  with  as  faithful  a 
translation  as  possible  of  this  very  interesting  monument  of  Christian  antiquity. 


THE  ENCYCLICAL  EPISTLE  OF  THE  CHURCH  AT  SMYRNA 

CONCERNING  THE  MARTYRDOM  OF  THE  HOLY  POLYCARP. 


The  Church  of  God  which  sojourns  at  Smyrna, 
to  the  Church  of  God  sojourning  in  Philome- 
lium,'  and  to  all  the  congregations  ^  of  the  Holy 
and  Catholic  Church  in  every  place  :  Mercy, 
peace,  and  love  from  God  the  Fadier,  and  our 
Lord  Jesus  Christ,  be  multiplied. 

CHAP.  I. SUBJECT    OF   WHICH    WE    WRITE. 

We  have  written  to  you,  brethren,  as  to  what 
relates  to  the  martyrs,  and  especially  to  the 
blessed  Polycarp,  who  put  an  end  to  the  perse- 
cution, having,  as  it  were,  set  a  seal  upon  it  by 
his  martyrdom.  For  almost  all  the  events  that 
happened  previously  [to  this  one],  took  place 
that  the  Lord  might  show  us  from  above  a  mar- 
tyrdom becoming  the  Gospel.  For  he  waited 
to  be  delivered  up,  even  as  the  Lord  had  done, 
that  we  also  might  become  his  followers,  while 
we  look  not  merely  at  what  concerns  ourselves, 
but  have  regard  also  to  our  neighbours.  For  it 
is  the  part  of  a  true  and  well-founded  love,  not 
only  to  wish  one's  self  to  be  saved,  but  also  all 
the  brethren. 

CHAP.    II. THE   WONDERFUL   CONSTANCY    OF    THE 

MARTYRS. 

All  the  martyrdoms,  then,  were  blessed  and 
noble  which  took  place  according  to  the  will  of 
God.  For  it  becomes  us  who  profess  ^  greater 
piety  than  others,  to  ascribe  the  authority  over 
all  things  to  God.  And  truly,+  who  can  fail  to 
admire  their  nobleness  of  mind,  and  their  pa- 
tience, with  that  love  towards  their  Lord  which 
they  displayed  ?  —  who,  when  they  were  so  torn 
with  scourges,  that  the  frame  of  their  bodies, 
even  to  the  very  inward  veins  and  arteries,  was 
laid   open,  still   patiently  endured,  while   even 


'  Some  read, "  Philadelphia,"  but  on  inferior  authority.  Philome- 
lium  was  a  city  of  Phrygia. 

-  The  word  in  the  original  is  TropotKi'ai;,  from  which  the  English 
"  parishes  "  is  derived. 

^  Literally,  "  who  are  more  pious." 

*  The  account  now  returns  to  the  illustration  of  the  statement 
made  in  the  first  sentence. 


those  that  stood  by  pitied  and  bewailed  them. 
But  they  reached  such  a  pitch  of  magnanimity, 
that  not  one  of  them  let  a  sigh  or  a  groan  escape 
them  ;  thus  proving  to  us  all  that  those  holy 
martyrs  of  Christ,  at  the  very  time  when  they 
suffered  such  torments,  were  absent  from  the 
body,  or  rather,  that  the  Lord  then  stood  by 
them,  and  communed  with  them.  And,  looking 
to  the  grace  of  Christ,  they  despised  all  the  tor- 
ments of  this  world,  redeeming  themselves  from 
eternal  punishment  by  [the  suffering  of]  a  single 
hour.  For  this  reason  the  fire  of  their  savage 
executioners  appeared  cool  to  them.  For  they 
kept  before  their  view  escape  from  that  fire 
which  is  eternal  and  never  shall  be  quenched, 
and  looked  forward  with  the  eyes  of  their  heart 
to  those  good  things  which  are  laid  up  for  such 
as  endure ;  things  "  which  ear  hath  not  heard, 
nor  eye  seen,  neither  have  entered  into  the 
heart  of  man,"  5  but  were  revealed  by  the  Lord 
to  them,  inasmuch  as  they  were  no  longer  men, 
but  had  already  become  angels.  And,  in  like 
manner,  those  who  were  condemned  to  the  wild 
beasts  endured  dreadful  tortures,  being  stretched 
out  upon  beds  full  of  spikes,  and  subjected  to 
various  other  kinds  of  torments,  in  order  that, 
if  it  were  possible,  the  t}Tant  might,  by  their 
lingering  tortures,  lead  them  to  a  denial  [of 
Christ] . 

CHAP.    III. THE    CONSTANCY    OF   GERM.^NICUS. 

THE   DEATH    OF   POLYCARP   IS   DEMANDED. 

For  the  devil  did  indeed  invent  many  things 
against  them ;  but  thanks  be  to  God,  he  could 
not  prevail  over  all.  For  the  most  noble  Ger- 
manicus  strengthened  the  timidity  of  others  by 
his  own  patience,  and  fought  heroically^  with 
the  wild  beasts.  For,  when  the  proconsul 
sought   to  persuade   him,  and   urged   him  7  to 


S  I  Cor.  ii.  9.  _ 

*>  Or,  "  illustriously." 

7  Or,  "  said  to  him." 


39 


40 


THE    MARTYRDOM    OF    POLYCARP. 


take  pity  upon  his  age,  he  attracted  the  wild 
beast  towards  himself,  and  provoked  it,  being 
desirous  to  escape  all  the  more  quickly  from  an 
unrighteous  and  impious  world.  But  upon  this 
the  whole  multitude,  marvelling  at  the  nobility 
of  mind  displayed  by  the  devout  and  godly 
race  of  Christians,'  cried  out,  "  Away  with  the 
Atheists  ;  let  Polycarp  be  sought  out  !  " 

CHAP.    IV.  —  QUINTUS   THE   APOSTATE. 

Now  one  named  Quintus,  a  Phrygian,  who 
was  but  lately  come  from  Phrygia,  when  he 
saw  the  wild  beasts,  became  afraid.  This  was 
the  man  who  forced  himself  and  some  others 
to  come  forward  voluntarily  [for  trial].  Him 
the  proconsul,  after  many  entreaties,  persuaded 
to  swear  and  to  offer  sacrifice.  Wherefore, 
brethren,  we  do  not  commend  those  who  give 
themselves  up  [to  suffering],  seeing  the  Gospel 
does  not  teach  so  to  do.^ 


CHAP.    V. 


■THE    DEPARTURE    AND    VISION    OF 
POLYCARP. 


But  the  most  admirable  Polycarp,  when  he 
first  heard  [that  he  was  sought  for] ,  was  in  no 
measure  disturbed,  but  resolved  to  continue  in 
the  city.  However,  in  deference  to  the  wish  of 
many,  he  was  persuaded  to  leave  it.  He  de- 
parted, therefore,  to  a  country  house  not  far  dis- 
tant from  the  city.  There  he  stayed  with  a  few 
[friends],  engaged  in  nothing  else  night  and 
day  than  praying  for  all  men,  and  for  the 
Churches  throughout  the  world,  according  to  his 
usual  custom.  And  while  he  was  praying,  a  vis- 
ion presented  itself  to  him  three  days  before  he 
was  taken ;  and,  behold,  the  pillow  under  his 
head  seemed  to  him  on  fire.  Upon  this,  tuiTi- 
ing  to  those  that  were  with  him,  he  said  to  them 
prophetically,  "  I  must  be  burnt  alive." 

CHAP.   VI. POLYCARP    IS    BETRAYED   BY    A   SER- 
VANT. 

And  when  those  who  sought  for  him  were  at 
hand,  he  departed  to  another  dwelling,  whither 
his  pursuers  immediately  came  after  him.  And 
when  they  found  him  not,  they  seized  upon  two 
youths  [that  were  there],  one  of  whom,  being 
subjected  to  torture,  confessed.  It  was  thus 
impossible  that  he  should  continue  hid,  since 
those  that  betrayed  him  were  of  his  own  house- 
hold. The  Irenarch^  then  (whose  office  is  the 
same  as  that  of  the  Cleronomus-'),  by  name 
Herod,  hastened  to  bring  him  into  the  stadium. 
[This  all   happened]    that   he  might   fulfil   his 


'  Literally,  "  the   nobleness  of  the   God-loving  and  God-fearing 
race  of  Christians." 

2  Comp.  Matt.  x.  23. 

3  It  was   the   duty  of   the   Irenarch   to  apprehend  all   seditious 
troublcrs  of  the  public  peace. 

^  Some  think  that  those   magistrates  bore  this  name  that  were 
elected  by  lot. 


special  lot,  being  made  a  partaker  of  Christ, 
and  that  they  who  betrayed  him  might  undergo 
the  punishment  of  Judas  himself. 

CHAP,   VII.  —  POLYCARP  IS  FOUND  BY  HIS  PURSUERS. 

His  pursuers  then,  along  with  horsemen,  and 
taking  the  youth  with  them,  went  forth  at  sup- 
per-time on  the  day  of  the  preparation,5  with 
their  usual  weapons,  as  if  going  out  against  a 
robber.^  And  being  come  about  evening  [to 
the  place  where  he  was],  they  found  him  lying 
down  in  the  upper  room  of^  a  certain  little 
house,  from  which  he  might  have  escaped  into 
another  place ;  but  he  refused,  saying,  "  The 
will  of  God  ^  be  done."  9  So  when  he  heard 
that  they  were  come,  he  went  down  and  spake 
with  them.  And  as  those  that  were  present 
marvelled  at  his  age  and  constancy,  some  of 
them  said,  "  Was  so  much  effort '°  made  to  cap- 
ture such  a  venerable  man?""  Immediately 
then,  in  that  very  hour,  he  ordered  that  some- 
thing to  eat  and  drink  should  be  set  before 
them,  as  much  indeed  as  they  cared  for,  while 
he  besought  them  to  allow  him  an  hour  to  pray 
without  disturbance.  And  on  their  giving  him 
leave,  he  stood  and  prayed,  being  full  of  the 
grace  of  God,  so  that  he  could  not  cease  '^  for 
two  full  hours,  to  the  astonishment  of  them  that 
heard  him,  insomuch  that  many  began  to  repent 
that  they  had  come  forth  against  so  godly  and 
venerable  an  old  man. 


CHAP.     VIII. 


POLYCARP     IS     BROUGHT     INTO 
CITY. 


Now,  as  soon  as  he  had  ceased  praying,  hav- 
ing made  mention  of  all  that  had  at  any  time 
come  in  contact  with  him,  both  small  and  great, 
illustrious  and  obscure,  as  well  as  the  whole  Cath- 
olic Church  throughout  the  world,  the  time  of  his 
departure  having  arrived,  they  set  him  upon  an 
ass,  and  conducted  him  into  the  city,  the  day 
being  that  of  the  great  Sabbath.  And  the  Iren- 
arch Herod,  accompanied  by  his  father  Nicetes 
(both  riding  in  a  chariot  '^),  met  him,  and  taking 
him  up  into  the  chariot,  they  seated  themselves 
beside  him,  and  endeavoured  to  persuade  him, 
saying,  "  What  harm  is  there  in  saying,  Lord 
Csesar,'"*  and  in  sacrificing,  with  the  other  cere- 
monies observed  on  such  occasions,  and  so  make 
sure  of  safety?"  But  he  at  first  gave  them  no 
answer ;  and  when  they  continued  to  urge  him, 


S  That  is,  on  Friday. 
*>  Comp.  Malt.  xxvi.  55. 

7  Or,  "in." 

8  Some  read  "  the  Lord." 

9  Comp.  Matt  vi.  10;  Acts  xxi   14. 
'°  Or,  "  diligence." 

"  Jacobson  reads,  "  and  [marvelling]  that  they  had  used  so  great 
diligence  to  capture,"  etc. 

'-  Or,  "  be  silent." 

'3  Jacobson  deems  these  words  an  interpolation. 

'••  Or,  "  Ca;sar  is  Lord,"  all  the  MSS.  having  Kvpio;  instead  of 
Kvpie,  as  usually  printed. 


THE    MARTYRDOM    OF    POLYCARP. 


41 


he  said,  "  I  shall  not  do  as  you  advise  me."  So 
they,  having  no  hope  of  persuading  him,  began 
to  speak  bitter '  words  unto  him,  and  cast  him 
with  violence  out  of  the  chariot,^  insomuch  that, 
in  getting  down  from  the  carriage,  he  dislocated 
his  leg 3  [by  the  fall].  But  without  being  dis- 
turbed,-* and  as  if  suffering  nothing,  he  went 
eagerly  forward  with  all  haste,  and  was  conducted 
to  the  stadium,  where  the  tumult  was  so  great, 
that  there  was  no  possibility  of  being  heard. 

CHAP.  IX. POLYCARP  REFUSES  TO   REVILE  CHRIST, 

Now,  as  Polycarp  was  entering  into  the  sta- 
dium, there  came  to  him  a  voice  from  heaven, 
saying,  "  Be  strong,  and  show  thyself  a  man,  O 
Polycarp  !  "  No  one  saw  who  it  was  that  spoke 
to  him ;  but  those  of  our  brethren  who  were 
present  heard  the  voice.  And  as  he  was  brought 
forward,  the  tumult  became  great  when  they 
heard  that  Polycarp  was  taken.  And  when  he 
came  near,  the  proconsul  asked  him  whether 
he  was  Polycarp.  On  his  confessing  that  he  was, 
[the  proconsul]  sought  to  persuade  him  to  deny 
[Christ],  saying,  "  Have  respect  to  thy  old  age," 
and  other  similar  things,  according  to  their  cus- 
tom, [such  as],  "  Swear  by  the  fortune  of  Ceesar ; 
repent,  and  say.  Away  with  the  Atheists."  But 
Polycarp,  gazing  with  a  stern  countenance  on  all 
the  multitude  of  the  wicked  heathen  then  in  the 
stadium,  and  waving  his  hand  towards  them, 
while  with  groans  he  looked  up  to  heaven,  said, 
"  Away  with  the  Atheists."  s  Then,  the  procon- 
sul urging  him,  and  saying,  "  Swear,  and  I  will 
set  thee  at  liberty,  reproach  Christ ;  "  Polycarp 
declared,  "  Eighty  anei  six  years  have  I  serv^ed 
Him,  and  He  never  did  me  any  injury  :  how  then 
can  I  blaspheme  my  King  and  my  Saviour?  " 

CHAP.  X.  —  POLYCARP  CONFESSES.  HIMSELF  A   CHRIS- 
TIAN. 

And  when  the  proconsul  yet  again  pressed 
him,  and  said,  "  Swear  by  the  fortune  of  Csesar," 
he  answered,  "  Since  thou  art  vainly  urgent  that, 
as  thou  sayest,  I  should  swear  by  the  fortune  of 
Csesar,  and  pretendest  not  to  know  who  and 
what  I  am,  hear  me  declare  with  boldness,  I  am 
a  Christian.  And  if  you  wish  to  learn  what  the 
doctrines  ''  of  Christianity  are,  appoint  me  a  day, 
and  thou  shalt  hear  them."  The  proconsul  re- 
plied, "  Persuade  the  people."  But  Polycarp 
said,  "  To  thee  I  have  thought  it  right  to  offer 
an  account  [of  my  faith]  ;  for  we  are  taught  to 
give  all  due  honour  (which  entails  no  injury  upon 
ourselves)  to  the  powers  and  authorities  which 


'  Or,  "  terrible." 

^  Or,  "  cast  him  down "  simply,  the  following  words  being,  as 
above,  an  interpolation. 

3  Or,  "  sprained  his  ankle." 
*  Or,  "  not  turning  back." 

5  Referring  the  words  to  the  heathen,  and  not  to  the  Christians, 
as  was  desired. 

6  Or,  "  an  account  of  Christianity." 


are  ordained  of  God.7  But  as  for  ^/wse,  I  do 
not  deem  them  worthy  of  receiving  any  account 
from  me."  ** 

CHAP.    XI. NO   THRt:ATS     HAVE    ANY     EFFECT    ON 

POLYCARP. 

The  proconsul  then  said  to  him,  "  I  have  wild 
beasts  at  hand ;  to  these  will  I  cast  thee,  except 
thou  repent."  But  he  answered,  "  Call  them 
then,  for  we  are  not  accustomed  to  repent  of 
what  is  good  in  order  to  adopt  that  which  is 
evil ;  9  and  it  is  well  for  me  to  be  changed  from 
what  is  evil  to  what  is  righteous."  '°  But  again 
the  proconsul  said  to  him,  "  I  will  cause  thee  to 
be  consumed  by  fire,  seeing  thou  despisest  the 
wild  beasts,  if  thou  wilt  not  repent."  But  Poly- 
carp said,  "  Thou  threatenest  me  with  fire  which 
burneth  for  an  hour,  and  after  a  little  is  extin- 
guished, but  art  ignorant  of  the  fire  of  the 
coming  judgment  and  of  eternal  punishment, 
reserved  for  the  ungodly.  But  why  tarriest 
thou?     Bring  forth  what  thou  wilt." 

CHAP.  XII.  —  POLYCARP  IS  SENTENCED  TO   BE 
BURNED. 

While  he  spoke  these  and  many  other  like 
things,  he  was  filled  with  confidence  and  joy, 
and  his  countenance  was  full  of  grace,  so  that 
not  merely  did  it  not  fall  as  if  troubled  by  the 
things  said  to  him,  but,  on  the  contrary,  the 
proconsul  was  astonished,  and  sent  his  herald 
to  proclaim  in  the  midst  of  the  stadium  thrice, 
"  Polycarp  has  confessed  that  he  is  a  Christian." 
This  proclamation  having  been  made  by  the 
herald,  the  whole  multitude  both  of  the  heathen 
and  Jews,  who  dwelt  at  Smyrna,  cried  out  with 
uncontrollable  fury,  and  in.  a  loud  voice,  "  This 
is  the  teacher  of  Asia,"  the  father  of  the  Chris- 
tians, and  the  overthrower  of  our  gods,  he  who 
has  been  teaching  many  not  to  sacrifice,  or  to 
worship  the  gods."  Speaking  thus,  they  cried 
out,  and  besought  Philip  the  Asiarch "  to  let 
loose  a  lion  upon  Polycarp.  But  Philip  answered 
that  it  was  not  lawful  for  him  to  do  so,  seeing 
the  shows  '^  of  wild  beasts  were  already  finished. 
Then  it  seemed  good  to  them  to  cry  out  with 
one  consent,  that  Polycarp  should  be  burnt 
alive.  For  thus  it  behooved  the  \'ision  which 
was  revealed  to  him  in  regard  to  his  pillow  to  be 
fulfilled,  when,  seeing  it  on  fire  as  he  was  pray- 
ing, he  turned  about  and  said  prophetically  to 
the  faithful  that  were  with  him,  "  I  must  be  burnt 
alive." 


'  Comp.  Rom.  xiii.  1-7;  Tit.  iii.  i. 
^  Or,  "  of  my  making  any  defence  to  them." 

9  Literally,  "  repentance  from  things  better  to  things  worse  is  a 
change  impossible  to  us." 

'°  That  is,  to  leave  this  world  for  a  better. 
"  Some  read,  "  ungodliness,"  but  the  above  seems  preferable. 
'2  The  Asiarchs  were  those  who  superintended  all  arrangements 
connected  with  the  games  in  the  several  provinces. 
'•S  Literally,  "  the  baiting  of  dogs." 


42 


THE   MARTYRDOM    OF   POLYCARP. 


CHAP.   XIII.  —  THE   FUNERAL   PILE   IS    ERECTED. 

This,  then,  was  carried  into  effect  with  greater 
speed  than  it  was  spoken,  the  multitudes  imme- 
diately gathering  together  wood  and  fagots  out 
of  the  shops  and  baths ;  the  Jews  especially, 
according  to  custom,  eagerly  assisting  them  in  it. 
And  when  the  funeral  pile  was  ready,  Polycarp, 
laying  aside  all  his  garments,  and  loosing  his 
girdle,  sought  also  to  take  off  his  sandals,  —  a 
thing  he  was  not  accustomed  to  do,  inasmuch 
as  every  one  of  the  faithful  was  always  eager 
who  should  first  touch  his  skin.  For,  on  ac- 
count of  his  holy  life,'  he  was,  even  before  his 
martyrdom,  adorned  ^  with  every  kind  of  good. 
Immediately  then  they  surrounded  him  with 
those  substances  which  had  been  prepared  for 
the  funeral  pile.  But  when  they  were  about  also 
to  fix  him  with  nails,  he  said,  "  Leave  me  as  I 
am ;  for  He  that  giveth  me  strength  to  endure 
the  fire,  will  also  enable  me,  without  your  secur- 
ing me  by  nails,  to  remain  without  moving  in 
the  pile." 

CHAP.    XIV.  THE    PRWER    OF    POLYCARP. 

They  did  not  nail  him  then,  but  simply  bound 
him.  And  he,  placing  his  hands  behind  him, 
and  being  bound  like  a  distinguished  ram 
[taken]  out  of  a  great  flock  for  sacrifice,  and 
prepared  to  be  an  acceptable  burnt-offering  unto 
God,  looked  up  to  heaven,  and  said,  "  O  Lord 
God  Almighty,  the  Father  of  thy  beloved  and 
blessed  Son  Jesus  Christ,  by  whom  we  have  re- 
ceived the  knowledge  of  Thee,  the  God  of  angels 
and  powers,  and  of  every  creature,  and  of  the 
whole  race  of  the  righteous  who  live  before  thee, 
I  give  Thee  thanks  that  Thou  hast  counted  me 
worthy  of  this  day  and  this  hour,  that  I  should 
have  a  part  in  the  number  of  Thy  martyrs,  in 
the  cup  3  of  thy  Christ,  to  the  resurrection  of 
eternal  life,  both  of  soul  and  body,  through  the 
incorruption  [imparted]  by  the  Holy  Ghost. 
Among  whom  may  I  be  accepted  this  day  before 
Thee  as  a  fat  '^  and  acceptable  sacrifice,  accord- 
ing as  Thou,  the  ever-truthful  5  God,  hast  fore- 
ordained, hast  revealed  beforehand  to  me,  and 
now  hast  fulfilled.  Wherefore  also  I  praise  Thee 
for  all  things,  I  bless  Thee,  I  glorify  Thee,  along 
with  the  everlasting  and  heavenly  Jesus  Christ, 
Thy  beloved  Son,  with  whom,  to  Thee,  and  the 
Holy  Ghost,  be  glory  both  now  and  to  all  com- 
ing ages.     Amen."  ^ 


'  Literally,  "  good  behaviour." 

2  Some  think  this  implies  that  Polycarp's  skin  was  believed  to 
possess  a  miraculous  efficacy. 

3  Comp.  Matt.  XX.  22,  xxvi.  -39 ;  Mark  x   38. 

■*  Literally,  "  in  a  fat,"  etc.,  [or,  "  in  a  rich"]. 

S  Literally,  "  the  not  false  and  true  God." 

^  Euscbius  (Hist.  EccL,  iv.  15)  has  preserved  a  grent  portion 
of  this  Martyrium,  but  in  a  text  considerably  differing  irom  that 
we  have  followed.  Here,  instead  of  "  and,"  he  has  "  in  the  Holy 
Ghost." 


CHAP.    XV.  —  POLYCARP    IS    NOT    INJURED    BY   THE 
FIRE. 

When  he  had  pronounced  this  amen,  and  so 
finished  his  prayer,  tho.se  who  were  appointed 
for  the  purpose  kindled  the  fire.  And  as  the 
flame  blazed  forth  in  great  fury,7  we,  to  whom  it 
was  given  to  witness  it,  beheld  a  great  miracle, 
and  have  been  preserved  that  we  might  report 
to  others  what  then  took  place.  For  the  fire, 
shaping  itself  into  the  form  of  an  arch,  like  the 
sail  of  a  ship  when  filled  with  the  wind,  encom- 
passed as  by  a  circle  the  body  of  the  martyr. 
And  he  appeared  within  not  like  flesh  which  is 
burnt,  but  as  bread  that  is  baked,  or  as  gold  and 
silver  glowing  in  a  furnace.  Moreover,  we  per- 
ceived such  2  sweet  odour  [coming  from  the 
pile],  as  if  frankincense  or  some  such  precious 
spices  had  been  smoking**  there. 

CHAP.   XVL  —  POLYCARP  IS  PIERCED  BY  A  DAGGER. 

At  length,  when  those  wicked  men  perceived 
that  his  body  could  not  be  consumed  by  the 
fire,  they  commanded  an  executioner  to  go  near 
and  pierce  him  through  with  a  dagger.  And  on 
his  doing  this,  there  came  forth  a  dove,^  and  a 
great  quantity  of  blood,  so  that  the  fire  was  ex- 
tinguished ;  and  all  the  people  wondered  that 
there  should  be  such  a  difference  between  the 
unbelievers  and  the  elect,  of  whom  this  most 
admirable  Polycarp  was  one,  having  in  our  own 
times  been  an  apostolic  and  prophetic  teacher, 
and  bishop  of  the  Catholic  Church  which  is  in 
Smyrna.  For  every  word  that  went  out  of  his 
mouth  either  has  been  or  shall  yet  be  accom- 
phshed. 

CH.\P.   X\TI. THE  CHRISTIANS  ARE  REFUSED  POLY- 

CARP'S  BODY. 

But  when  the  adversary  of  the  race  of  the 
righteous,  the  em'ious,  malicious,  and  wicked  one, 
perceived  the  impressive  '°  nature  of  his  martyr- 
dom, and  [considered]  the  blameless  hfe  he  had 
led  from  the  beginning,  and  how  he  was  noAv 
crowned  with  the  wTcath  of  immortality,  having 
beyond  dispute  received  his  reward,  he  did  his 
utmost  that  not  the  least  memorial  of  him  should 
be  taken  away  by  us,  although  many  desired  to 
do  this,  and  to  become  possessors"  of  his  holy 
flesh.  For  this  end  he  suggested  it  to  Nicetes, 
the  fether  of  Herod  and  brother  of  Alee,  to  go 
and  entreat  the  governor  not  to  give  up  his  body 
to  be  buried,  "  lest,"  said  iie,  ''  forsaking  Him 


7  Literally,  "a  great  flame  shining  forth." 

8  Literally,  "  breathing." 

9  Euscbius  omits  all  mention  of  the  dmte,  and  many  have  thought 
the  text  to  be  here  cornijit.  It  has  been  proposed  to  read  en-'  apiir- 
Tepa,  "  on  the  left  hand  side,"  instead  of  jrepwrrepa,  "a  dove." 

'°  Literally,  "  crreatncss." 

"  The  Greek,  literally  translated,  is,  "  and  to  have  fellowship  with 
his  holy  flesh." 


THE   MARTYRDOM   OF   POLYCARP. 


43 


that  was  crucified,  they  begin  to  worship  this 
one."  This  he  said  at  the  suggestion  and  ur- 
gent persuasion  of  the  Jews,  who  also  watched 
us,  as  we  sought  to  take  him  out  of  the  fire,  be- 
ing ignorant  of  this,  that  it  is  neither  possible  for 
us  ever  to  forsake  Christ,  who  suffered  for  the 
sahation  of  such  as  shall  be  saved  throughout 
the  whole  world  (the  blameless  one  for  sinners  '), 
nor  to  worship  any  other.  For  Him  indeed,  as 
being  the  Son  of  God,  we  adore  ;  but  the  mar- 
tyrs, as  disciples  and  followers  of  the  Lord,  we 
worthily  love  on  account  of  their  extraordinary  ^ 
affection  towards  their  own  King  and  Master,  of 
whom  may  we  also  be  made  companions  ^  and 
fellow-disciples  ! 

CHAP.    XVIII. THE  BODY  OF  POLYCARP  IS   BURNED. 

The  centurion  then,  seeing  the  strife  excited 
by  the  Jews,  placed  the  body  *  in  the  midst  of 
the  fire,  and  consumed  it.  Accordingly,  we 
afterwards  took  up  his  bones,  as  being  more 
precious  than  the  most  exquisite  jewels,  and 
more  purified  5  than  gold,  and  deposited  them  in 
a  fitting  place,  whither,  being  gathered  together, 
as  opportunity  is  allowed  us,  with  joy  and  rejoi- 
cing, the  Lord  shall  grant  us  to  celebrate  the 
anniversary  ^'  of  his  martyrdom,  both  in  memory 
of  those  who  have  already  finished  their  course,'' 
and  for  the  exercising  and  preparation  of  those 
yet  to  walk  in  their  steps. 

CHAP.    XIX.  —  PRAISE   OF    THE   MARTYR    POLYCARP. 

This,  then,  is  the  account  of  the  blessed  Poly- 
carp,  who,  being  the  twelfth  that  was  martyred 
in  Smyrna  (reckoning  those  also  of  Philadel- 
phia) ,  yet  occupies  a  place  of  his  own  ^  in  the 
memory  of  all  men,  insomuch  that  he  is  every- 
where spoken  of  by  the  heathen  themselves. 
He  was  not  merely  an  illustrious  teacher,  but  also 
a  pre-eminent  martyr,  whose  martyrdom  all  de- 
sire to  imitate,  as  having  been  altogether  consis- 
tent with  the  Gospel  of  Christ.  For,  having 
through  patience  overcome  the  unjust  governor, 
and  thus  acquired  the  crown  of  immortality,  he 
now,  with  the  apostles  and  all  the  righteous  [in 
heaven],  rejoicingly  glorifies  God,  even  the 
Father,  and  blesses  our  Lord  Jesus  Christ,  the 
Saviour  of  our  souls,  the  Governor  of  our  bodies, 
and  the  Shepherd  of  the  Catholic  Church  through- 
out the  world.9 


'  This  clause  is  omitted  by  Eusebius:  it  was  probably  interpolated 
by  some  trpiiscriber,  who  had  in  his  mind  i  Pet.  lii.  i8. 

2  Literally,  "  unsurpassable." 

3  Literally,  "  fellow-partakers." 

*  Or,  "hin." 

5  Or,  "  more  tried." 

*  Literally,  "  the  birth-day." 
7  Literally,  "  been  athletes." 

^  Literally,  "  is  alone  remembered." 

9  Several  additions  are  here  made.  One  MS.  has,  "  and  the  all- 
holy  and  life-giving  Spirit;  "  while  the  old  Latin  version  reads,  "and 
the  Holy  Spirit,  by  whoiu  we  know  all  things." 


CHAP.   XX.  —  THIS  EPISTLE  IS  TO   BE  TRANSMTITED 
TO   THE    BRETHREN. 

Since,  then,  ye  requested  that  we  would  at 
large  make  you  acquainted  with  what  really  took 
place,  we  have  for  the  present  sent  you  this 
summary  account  through  our  brother  Marcus. 
When,  therefore,  ye  have  yourselves  read  this 
Epistle,'"  be  pleased  to  send  it  to  the  brethren  at 
a  greater  distance,  that  they  also  may  glorify  the 
Lord,  who  makes  such  choice  of  His  own  ser- 
vants. To  Him  who  is  able  to  bring  us  all  by 
His  grace  and  goodness"  into  his  everlasting 
kingdom,  through  His  only-begotten  Son  Jesus 
Christ,  to  Him  be  glory,  and  honour,  and  power, 
and  majesty,  for  ever.  Amen.  Salute  all  the 
saints.  They  that  are  with  us  salute  you,  and 
Evarestus,  who  wrote  this  Epistle,  with  all  his 
house. 

CHAP.   XXI.  —  THE  DATE  OF  THE  MARTYRDOM. 

Now,  the  blessed  Polycarp  suffered  martyr- 
dom on  the  second  day  of  the  month  Xanthicus 
just  begun,"  the  seventh  day  before  the  Kalends 
of  May,  on  the  great  Sabbath,  at  the  eighth 
hour.'^  He  was  taken  by  Herod,  Philip  the 
Trallian  being  high  priest,'-*  Statius  Quadratus 
being  proconsul,  but  Jesus  Christ  being  King 
for  ever,  to  whom  be  glory,  honour,  majesty,  and 
an  everlasting  throne,  from  generation  to  gener- 
ation.    Amen. 

CHAP.   XXn. SALUTATION. 

We  wish  you,  brethren,  all  happiness,  while 
you  walk  according  to  the  doctrine  of  the  Gos- 
pel of  Jesus  Christ ;  with  whom  be  glory  to  God 
the  Father  and  the  Holy  Spirit,  for  the  salvation 
of  His  holy  elect,  after  whose  example '5  the 
blessed  Polycarp  suffered,  following  in  whose 
steps  may  we  too  be  found  in  the  kingdom  of 
Jesus  Christ ! 

These  things  '^'  Caius  transcribed  from  the  copy 
of  Irenteus  (who  was  a  disciple  of  Polycarp), 
having  himself  been  intimate  with  Irenieus. 
And  I  Socrates  transcribed  them  at  Corinth 
from  the  copy  of  Caius.     Grace  be  with  you  all. 

And  I  again,  Pionius,  wrote  them  from  the 
previously  wTitten  copy,  having  carefully  searched 
into   them,  and    the   blessed    Polycarp   having 


10  Literally,  "  having  learned  these  things." 

"  Literally,  "  gift." 

'-  The  translation  is  here  very  doubtful.  Wake  renders  the  words 
/oiTjrb?  ItTTafjievov,  "  o{  the  present  month." 

13  Great  obscurity  hangs  over  the  chronology  here  indicated. 
According  to  Usher,  the  Smymseans  began  the  month  Xanthicus 
on  the  25th  of  March.  But  the  seventh  day  before  the  Kalends  of 
May  is  the  25th  of  April.  Some,  therefore,  read  'AnpiWiuf  instead  of 
yiatiav.  The  great  Sabbath  is  that  before  the  passover.  The"  eighth 
hour"  may  correspond  either  to  our  8  a.m.  or  2  p.m. 

'■*  Called  before  (chap,  xii.)  Asiarch. 

'5  Literally,  "  according  as." 

i*  What  follows  is,  of  course,  no  part  of  the  original  Epistle. 


44 


THE   MARTYRDOM    OF    POLYCARP. 


manifested  them  to  me  through  a  revelation, 
even  as  I  shall  show  in  what  follows.  I  have 
collected  these  things,  when  they  had  almost 
faded  away  through  the  lapse  of  time,  that  the 


Lord  Jesus  Christ  may  also  gather  me  along 
with  His  elect  into  His  heavenly  kingdom,  to 
whom,  with  the  Father  and  the  Holy  Spirit,  be 
glory  for  ever  and  ever.     Amen. 


INTRODUCTORY   NOTE 


EPISTLE  OF  IGNATIUS  TO  THE  EPHESIAXS. 


[a.d.  30-107.]  The  seductive  myth  which  represents  this  Father  as  the  Httle  child  whom  the 
Lord  placed  in  the  midst  of  his  apostles  (St.  Matt,  xviii.  2)  indicates  at  least  the  period  when 
he  may  be  supposed  to  have  been  born.  That  he  and  Polycarp  were  fellow-disciples  under  St. 
John,  is  a  tradition  by  no  means  inconsistent  with  anything  in  the  Epistles  of  either.  His  subse- 
quent history  is  sufficiently  indicated  in  the  Epistles  which  follow. 

Had  not  the  plan  of  this  series  been  so  exclusively  that  of  a  mere  revised  reprint,  the  wTitings 
of  Ignatius  themselves  would  have  made  me  diffident  as  to  the  undertaking.  It  seems  impossible 
for  any  one  to  write  upon  the  subject  of  these  precious  remains,  without  provoking  controversy. 
This  publication  is  designed  as  an  Eirenicon,  and  hence  "  few  words  are  best,"  from  one  who 
might  be  supposed  incapable  of  an  unbiassed  opinion  on  most,  of  the  points  which  have  been 
raised  in  connection  with  these  Epistles.  I  must  content  myself  therefore,  by  referring  the  studi- 
ous reader  to  the  originals  as  edited  by  Bishop  Jacobson,  Avith  a  Latin  version  and  copious  annota- 
tions. That  revered  and  learned  divine  honoured  me  with  his  friendship  ;  and  his  precious  edition 
has  been  my  frequent  study,  with  theological  students,  almost  ever  since  it  appeared  in  1840.  It 
is  by  no  means  superannuated  by  the  vigorous  Ignatian  literature  which  has  since  spmng  up,  and 
to  which  reference  will  he  made  elsewhere.  But  I  am  content  to  leave  the  whole  matter,  without 
comment,  to  the  minds  of  Christians  of  whatever  school  and  to  their  independent  conclusions.  It 
is  a  great  thing  to  present  them  in  a  single  volume  with  the  shorter  and  longer  Epistles  duly  com- 
pared, and  with  the  Curetonian  version  besides.  One  luxury  only  I  may  claim,  to  relieve  the 
drudging  task-work  of  a  mere  reviser.  Surely  I  may  point  out  some  of  the  proverbial  wisdom  of 
this  great  disciple,  which  has  often  stirred  my  soul,  as  with  the  trumpet  heard  by  St.  John  in  Pat- 
mos.  In  him,  indeed,  the  lions  encountered  a  lion,  one  truly  begotten  of  "  the  Lion  of  the  tribe  of 
Judah."  Take,  then,  as  a  specimen,  these  thrilling  injunctions  from  his  letter  to  Polycarp,  to 
whom  he  bequeathed  his  owai  spirit,  and  in  whom  he  well  knew  the  Church  would  recognize  a  sort 
of  survival  of  St.  John  himself.  If  the  reader  has  any  true  perception  of  the  rhythm  and  force 
of  the  Greek  language,  let  him  learn  by  heart  the  originals  of  the  following  aphorisms  :  — 

1.  Find  time  to  pray  without  ceasing. 

2.  Every  wound  is  not  healed  with,  the  same  remedy. 

3.  The  times  demand  thee,  as  pilots  the  haven. 

4.  The  crown  is  immortality.' 

5.  Stand  like  a  beaten  anvil.^ 

6.  It  is  the  part  of  a  good  athlete  to  be  bruised  and  to  prevail. 

'  Does  not  this  seem  a  pointed  allusion  to  Rev.  ii.  loT  "  2r^9i  di*  a.it.\i.<av  rvn-To/xeKoj. 

4S 


46  INTRODUCTORY    NOTE. 


7.  Consider  the  times  :  look  for  Him  who  is  above  time. 

8.  Slight  not  the  menservants  and  the  handmaids. 

9.  Let  your  stewardship  define  your  work. 

10.  A  Christian  is  not  his  own  master,  but  waits  upon  God. 

Ignatius  so  delighted  in  his  name  Theophorus  (sufficiently  expounded  in  his  own  words  to 
Trajan  or  his  official  representative),  that  it  is  worth  noting  how  deeply  the  early  Christians  felt 
and  believed  in  (2  Cor.  vi.  16)  the  indwelling  Spirit. 

Ignatius  has  been  censured  for  his  language  to  the  Romans,  in  which  he  seems  to  crave  mar- 
tyrdom. But  he  was  already  condemned,  in  law  a  dead  man,  and  felt  himself  at  liberty  to  glory 
in  his  tribulations.     Is  it  more  than  modern  Christians  often  too  lightly  sing?  — 

"  Let  cares  like  a  wild  deluge  come, 
And  storms  of  sorrow  fall,"  etc. 

So  the  holy  martyr  adds,  ''  Only  let  me  attain  unto  Jesus  Christ." 

The  Epistle  to  the  Romans  is  utterly  inconsistent  with  any  conception  on  his  part,  that  Rome 
was  the  see  and  residence  of  a  bishop  holding  any  other  than  fraternal  relations  with  himself.  It 
is  very  noteworthy  that  it  is  devoid  of  expressions,  elsewhere  made  emphatic,'  which  would  have 
been  much  insisted  upon  had  they  been  found  herein.  Think  what  use  would  have  been  made  of 
it,  had  the  words  which  he  addresses  to  the  Smyrnseans  (cap.  viii.)  to  strengthen  their  fidelity  to 
Polycarp,  been  found  in  this  letter  to  the  Romans,  especially  as  in  this  letter  we  first  find  the 
use  of  the  phrase  "  Catholic  Church  "  in  patristic  writings.  He  defines  it  as  to  be  found  "  where 
Jesus  Christ  is,"  words  which  certainly  do  not  limit  it  to  communion  with  a  professed  successor  of 
St.  Peter. 

The  following  is  the  original  Introductory  Notice  :  — 

The  epistles  ascribed  to  Ignatius  have  given  rise  to  more  controversy  than  any  other  docu- 
ments connected  with  the  primitive  Church.  As  is  evident  to  every  reader  on  the  very  first  glance 
at  these  writings,  they  contain  numerous  statements  which  bear  on  points  of  ecclesiastical  order 
that  have  long  divided  the  Christian  world  ;  and  a  strong  temptation  has  thus  been  felt  to  allow 
some  amount  of  prepossession  to  enter  into  the  discussion  of  their  authenticity  or  spuriousness. 
At  the  same  time,  this  question  has  furnished  a  noble  field  for  the  display  of  learning  and  acuteness, 
and  has,  in  the  various  forms  under  which  it  has  been  debated,  given  rise  to  not  a  few  works  of  the 
very  highest  ability  and  scholarship.  We  shall  present  such  an  outline  of  the  controversy  as  may 
enable  the  reader  to  understand  its  position  at  the  present  day. 

There  are,  in  all,  fifteen  Epistles  which  bear  the  name  of  Ignatius.  These  are  the  following : 
One  to  the  Virgin  Mary,  two  to  the  Apostle  John,  one  to  Mary  of  Cassobelae,  one  to  the  Tarsians, 
one  to  the  Antiochians,  one  to  Hero,  a  deacon  of  Antioch,  one  to  the  Philippians ;  one  to  the 
Ephesians,  one  to  the  Magnesians,  one  to  the  Trallians,  one  to  the  Romans,  one  to  the  Philadel- 
phians,  one  to  the  Smyrnoeans,  and  one  to  Polycarp.  The  first  three  exist  only  in  Latin  :  all  the 
rest  are  extant  also  in  Greek. 

It  is  now  the  universal  opinion  of  critics,  that  the  first  eight  of  these  professedly  Ignatian 
letters  are  spurious.  They  bear  in  themselves  indubitable  proofs  of  being  the  production  of  a  later 
age  than  that  in  which  Ignatius  lived.  Neither  Eusebius  nor  Jerome  makes  the  least  reference  to 
them  ;  and  they  are  now  by  common  consent  set  aside  as  forgeries,  which  were  at  various  dates, 
and  to  serve  special  purposes,  put  forth  under  the  name  of  the  celebrated  Bishop  of  Antioch. 

But  after  the  question  has  been  thus  simplified,  it  still  remains  sufficiently  complex.  Of  the 
seven  Epistles  which  are  acknowledged  by  Eusebius  {//is/.  EccL,  iii.  36),  we  possess  two  Greek 
recensions,  a  shorter  and  a  longer.     It  is  plain  that  one  or  other  of  these  exhibits  a  corrupt  text,  and 

'  See  To  the  Trallians,  cap.  13.     Much  might  have  been  made,  had  it  been  found  here,  out  of  the  reference  to  Christ  the  High  Priest 
(Philadelphians,  cap.  9). 


INTRODUCTORY   NOTE.  47 

scholars  have  for  the  most  part  agreed  to  accept  the  shorter  form  as  representing  the  genuine  letters 
of  Ignatius.  This  was  the  opinion  generally  acquiesced  in,  from  the  time  when  critical  editions 
of  these  Epistles  began  to  be  issued,  down  to  our  own  day.  Criticism,  indeed,  fluctuated  a  good 
deal  as  to  which  Epistles  should  be  accepted  and  which  rejected.  Archp.  Usher  (1644),  Isaac 
Vossius  (1646),  J.  B.  Cotelerius  (1672),  Dr.  T.  Smith  (1709),  and  others,  edited  the  writings 
ascribed  to  Ignatius  in  forms  differing  very  considerably  as  to  the  order  in  which  they  were 
arranged,  and  the  degree  of  authority  assigned  them,  until  at  length,  from  about  the  beginning  of 
the  eighteenth  century,  the  seven  Greek  Epistles,  of  which  a  translation  is  here  given,  came  to  be 
generally  accepted  in  their  shorter  form  as  the  genuine  writings  of  Ignatius. 

Before  this  date,  however,  there  had  not  been  wanting  some  who  refused  to  acknowledge  the 
authenticity  of  these  Epistles  in  either  of  the  recensions  in  which  they  were  then  known  to  exist. 
By  far  the  most  learned  and  elaborate  work  maintaining  this  position  was  that  of  Daill6  (or  Dal- 
laeus),  published  in  1666.  This  drew  forth  in  reply  the  celebrated  Vindicice  of  Bishop  Pearson, 
which  appeared  in  1672.  It  was  generally  supposed  that  this  latter  work  had  established  on  an 
immoveable  foundation  the  genuineness  of  the  shorter  form  of  the  Ignatian  Epistles ;  and,  as  we 
have  stated  above,  this  was  the  conclusion  almost  universally  accepted  down  to  our  own  day.  The 
only  considerable  exception  to  this  concurrence  was  presented  by  Whiston,  who  laboured  to  main- 
tain in  his  Primitive  Christianity  Revived  (1711)  the  superior  claims  of  the  longer  recension  of 
the  Epistles,  apparently  influenced  in  doing  so  by  the  support  which  he  thought  they  furnished  to 
the  kind  of  Arianism  which  he  had  adopted. 

But  although  the  shorter  form  of  the  Ignatian  letters  had  been  generally  accepted  in  preference 
to  the  longer,  there  was  still  a  pretty  prevalent  opinion  among  scholars,  that  even  it  could  not  be 
regarded  as  absolutely  free  from  interpolations,  or  as  of  undoubted  authenticity.  Thus  said  Lard- 
ner,  in  his  Credibility  of  the  Gospel  History  (1743)  :  "I  have  carefully  compared  the  two  editions, 
and  am  very  well  satisfied,  upon  that  comparison,  that  the  larger  are  an  interpolation  of  the  smaller, 
and  not  the  smaller  an  epitome  or  abridgment  of  the  larger.  .  .  .  But  whether  the  smaller  them- 
selves are  the  genuine  writings  of  Ignatius,  Bishop  of  Antioch,  is  a  question  that  has  been  much 
disputed,  and  has  employed  the  pens  of  the  ablest  critics.  And  whatever  positiveness  some  may 
have  shown  on  either  side,  I  must  own  I  have  found  it  a  very  difficult  question." 

This  expression  of  uncertainty  was  repeated  in  substance  by  Jortin  (1751),  Mosheim  (1755), 
Griesbach  (1768),  Rosenmiiller  (1795),  Neander  (1826),  and  many  others;  some  going  so  far 
as  to  deny  that  we  have  any  authentic  remains  of  Ignatius  at  all,  while  others,  though  admitting 
the  seven  shorter  letters  as  being  probably  his,  yet  strongly  suspected  that  they  were  not  free  from 
interpolation.  Upon  the  whole,  however,  the  shorter  recension  was,  until  recently,  accepted  with- 
out much  opposition,  and  chiefly  in  dependence  on  the  work  of  Bishop  Pearson  above  mentioned, 
as  exhibiting  the  genuine  form  of  the  Epistles  of  Ignatius. 

But  a  totally  different  aspect  was  given  to  the  question  by  the  discovery  of  a  Syriac  version  of 
three  of  these  Epistles  among  the  Mss.  procured  from  the  monastery  of  St.  Mary  Deipara,  in  the 
desert  of  Nitria,  in  Egypt.  In  the  years  1838,  1839,  and  again  in  1842,  Archdeacon  Tattam  visited 
that  monastery,  and  succeeded  in  obtaining  for  the  English  Government  a  vast  number  of  ancient 
Syriac  manuscripts.  On  these  being  deposited  in  the  British  Museum,  the  late  Dr.  Cureton,  who 
then  had  charge  of  the  Syriac  department,  discovered  among  them,  first,  the  Epistle  to  Polycarp, 
and  then  again,  the  same  Epistle,  with  those  to  the  Ephesians  and  to  the  Romans,  in  two  other 
volumes  of  manuscripts. 

As  the  result  of  this  discovery,  Cureton  published  in  1S45  a  work,  entitled,  The  Ancient  Syriac 
Version  of  the  Epistles  of  St.  Ignatius  to  St.  Polycarp,  the  Ephesians,  and  the  Romans,  etc.,  in 
which  he  argued  that  these  Epistles  represented  more  accurately  than  any  formerly  published  what 
Ignatius  had  actually  \\Titten.  This,  of  course,  opened  up  the  controversy  afresh.  While  some 
accepted  the  views  of  Cureton,  others  very  strenuously  opposed  them.     Among  the  former  was 


48  INTRODUCTORY   NOTE. 

the  late  Chev.  Bunsen  ;  among  the  latter,  an  anonymous  writer  in  the  Eiiglish  Review,  and  Dr. 
Hefele,  in  his  third  edition  of  the  Apostolic  Fathers.  In  reply  to  those  who  had  controverted  his 
arguments,  Cureton  published  his  VindicicB  Ignatiance.  in  1846,  and  his  Corpus  Jgnatianum  in  1849. 
He  begins  his  introduction  to  the  last-named  work  with  the  following  sentences  :  "  Exactly  three 
centuries  and  a  half  intervened  between  the  time  when  three  Epistles  in  Latin,  attributed  to  St. 
Ignatius,  first  issued  from  the  press,  and  the  publication  in  1845  of  three  letters  in  Syriac  bearing 
the  name  of  the  same  apostolic  writer.  Very  few  years  passed  before  the  former  were  almost 
universally  regarded  as  false  and  spurious ;  and  it  seems  not  improbable  that  scarcely  a  longer 
period  will  elapse  before  the  latter  be  almost  as  generally  acknowledged  and  received  as  the  only 
true  and  genuine  letters  of  the  venerable  Bishop  of  Antioch  that  have  either  come  down  to  our 
times,  or  were  ever  known  in  the  earliest  ages  of  the  Christian  Church." 

Had  the  somewhat  sanguine  hope  thus  expressed  been  realized,  it  would  have  been  unnecessary 
for  us  to  present  to  the  English  reader  more  than  a  translation  of  these  three  Syriac  Epistles.  But 
the  Ignatian  controversy  is  not  yet  settled.  There  are  still  those  who  hold  that  the  balance  of 
argument  is  in  favour  of  the  shorter  Greek,  as  against  these  S}aiac  Epistles.  They  regard  the 
latter  as  an  epitome  of  the  former,  and  think  the  harshness  which,  according  to  them,  exists  in  the 
sequence  of  thoughts  and  sentences,  clearly  shows  that  this  is  the  case.  We  have  therefore  given 
all  the  forms  of  the  Ignatian  letters  which  have  the  least  claim  on  our  attention.'  The  reader  may 
judge,  by  comparison  for  himself,  which  of  these  is  to  be  accepted  as  genuine,  supposing  him  dis- 
posed to  admit  the  claims  of  any  one  of  them.  We  content  ourselves  with  laying  the  materials 
for  judgment  before  him,  and  with  referring  to  the  above-named  works  in  which  we  find  the  whole 
subject  discussed. 

As  to  the  personal  history  of  Ignatius,  almost  nothing  is  known.  The  principal  source  of  in- 
formation regarding  him  is  found  in  the  account  of  his  martyrdom,  to  which  the  reader  is  referred. 
Polycarp  alludes  to  him  in  his  Epistle  to  the  Philippians  (chap,  ix.),  and  also  to  his  letters  (chap, 
xiii.).  Irenseus  quotes  a  passage  from  his  Epistle  to  the  Romans  {^Adv.  Hcer.,  v.  28;  Epist.  ad 
Rom.,  chap,  iv.),  without,  however,  naming  him.  Origen  twice  refers  to  him,  first  in  the  preface 
to  his  Comm.  on  the  Song  of  Solomon,  where  he  quotes  a  passage  from  the  Epistle  of  Ignatius  to 
the  Romans,  and  again  in  his  Sixth  homily  on  St.  Luke,  where  he  quotes  from  the  Epistle  to  the 
Ephesians,  both  times  naming  the  author.     It  is  unnecessary  to  give  later  references. 

Supposing  the  letters  of  Ignatius  and  the  account  of  his  martyrdom  to  be  authentic,  we  learn 
from  them  that  he  voluntarily  presented  himself  before  Trajan  at  Antioch,  the  seat  of  his  bishopric, 
when  that  prince  was  on  Mn  first  expedition  against  the  Parthians  and  Armenians  (a.d.  107)  ;  and 
on  professing  himself  a  Christian,  was  condemned  to  the  wild  beasts.  After  a  long  and  dangerous 
voyage  he  came  to  Smyrna,  of  which  Polycarp  was  bishop,  and  thence  wrote  his  four  Epistles  to 
the  Ephesians,  the  Magnesians,  the  Trallians,  and  the  Romans.  From  Smyrna  he  came  to  Troas, 
and  tarrying  there  a  few  days,  he  wrote  to  the  Philadelphians,  the  Sm}Tn3eans,  and  Polycarp.  He 
then  came  on  to  Neapolis,  and  passed  through  the  whole  of  Macedonia.  Finding  a  ship  at  Dyr- 
rachium  in  Epirus  about  to  sail  into  Italy,  he  embarked,  and  crossing  the  Adriatic,  was  brought  to 
Rome,  where  he  perished  on  the  20th  of  December  107,  or,  as  some  think,  who  deny  a  twofold 
expedition  of  Trajan  against  the  Parthians,  on  the  same  day  of  the  year  a.d.  116. 

'  The  other  Epistles,  bearing  the  name  of  Ignatius,  will  be  found  in  the  Appendix;  so  that  the  English  reader  possesses  in  this  volume 
a  complete  collection  of  the  Ignatian  letters. 


THE  EPISTLE  OF  IGNATIUS  TO  THE  EPHESIANS. 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  ivho  is  also  called  Theopho- 
rus,  to  the  Church  which  is  at 
Ephesus,  in  Asia,  deservedly  most 
happy,  beijig  blessed  in  the  greatness 
and  fulness  of  God  the  Father,  and 
predestinated  before  the  beginning^ 
of  time,  that  it  should  be  always  for 
an  enduring  a?id michajigeable glo/y, 
being  united^  and  elected  through 
the  true  passion  by  the  will  of  the  v 
Father,  and  Jesus  Christ,  our  God : 
Abundant  happiness  through  Jesus 
Christ,  and  His  undefiled grace. 

CHAP.   I,- 

I  HAVE  become  acquainted  with 
your  name,  much-beloved  in  God, 
which  ye  have  acquired  by  the  habit 
of  righteousness,  according  to  the  faith 
and  love  in  Jesus  Christ  our  Saviour. 
Being  the  followers  •♦  of  God,  and  stir- 
ring up  5  yourselves  by  the  blood  of' 
God,  ye  have  perfectly  accomplished 
the  work  which  was  beseeming  to  you. 
For,  on  hearing  that  I  came  bound 
from  Syria  for  the  common  name  and 
hope,  trusting  through  your  prayers 
to  be  permitted  to  fight  with  beasts  at 
Rome,  that  so  by  martyrdom  I  may 
indeed  become  the  disciple  of  Him 
*'  who  gave  Himself  for  us,  an  offering 
and  sacrifice  to  God,"  ^  [ye  hastened 
to  see  me  7].  I  received,  therefore,^ 
your  whole  multitude  in  the  name  of 
God,  through  Onesimus,  a  man  of 
inexpressible  love,^  and  your  bishop 
in  the  flesh,  whom  I  pray  you  by 
Jesus  Christ  to  love,  and  that  you 
would  all  seek  to  be  like  him.  And 
blessed  be  He  who  has  granted  unto 
you,  being  worthy,  to  obtain  such  an 
excellent  bishop. 


Ignatius,  who  is  also  called  Theophorus,  to  the  Church 
tohich  is  at  Ephesus,  in  Asia,  deservedly  most  happy, 
being  blessed  in  the  greatness  and  fulness  of  God  the 
Father,  and  predestinated  before  the  beginnitig  ■  of  time, 
that  it  should  be  always  for  an  enduring  and  unchange- 
able glory,  being  united^  and  elected  through  the  true 
passion  by  the  will  of  God  the  Father,  and  of  our  lord 
Jesus  Christ  our  Saviour  :  Abutidant happiness  through 
Jesus  Christ,  and  His  undefiled  joy? 


—  PRAISE  OF  THE  EPHESIANS. 

I  HAVE  become  acquainted  with  your  greatly-desired 
name  in  God,  which  ye  have  acquired  by  the  habit  of 
righteousness,  according  to  the  faith  and  love  in  Christ 
Jesus  our  Saviour.  Being  the  followers  *  of  the  love  of 
God  towards  man,  and  stirring  up  5  yourselves  by  the  blood 
of  Christ,  you  have  perfectly  accomplished  the  work 
which  was  beseeming  to  you.  For,  on  hearing  that  I  came 
bound  from  Syria  for  the  sake  of  Christ,  our  common 
hope,  trusting  through  your  prayers  to  be  permitted  to 
fight  with  beasts  at  Rome,  that  so  by  martyrdom  I  may 
indeed  become  the  disciple  of  Him  "  who  gave  Himself 
for  us,  an  offering  and  a  sacrifice  to  God,"  ^  [ye  hastened 
to  see  me''].  I  have  therefore  received  your  whole  mul- 
titude in  the  name  of  God,  through  Onesimus,  a  man  of 
inexpressible  love,^  and  who  is  your  bishop,  whom  I  pray 
you  by  Jesus  Christ  to  love,  and  that  you  would  all  seek 
to  be  like  him.  Blessed  be  God,  who  has  granted  unto 
you,  who  are  yourselves  so  excellent,  to  obtain  such  an 
excellent  bishop. 


'  Literally,  "  before  the  ages."        ^  These  words  may  agree  with  "  glory,"  but  are  better  applied  to  the  "  Church." 

3  Some  read,  as  in  the  shorter  recension,  "  grace."        *  Literally^  "  imitators;  "  comp.  Eph.  v.  i.         S  Comp.  in  the  Greek,  2  Tim.  i.  6. 

6  Eph.  V.  2.       ^  This  is  wanting  in  the  Greek.       *  Literally,  "  since  therefore,"  without  any  apodosis.       9  Or,  "unspeakably  beloved.'' 


49 


50 


EPISTLE   OF   IGNATIUS   TO   THE   EPHESIANS. 


CHAP.    11. CONGRATULATIONS    AND    ENTREATIES. 


As  to  my  fellow-servant  Burrhus, 
your  deacon  in  regard  to  God  and 
blessed  in  all  things/  I  beg  that  he 
may  continue  longer,  both  for  your 
honour  and  that  of  your  bishop.  And 
Crocus  also,  worthy  both  of  God  and 
you,  whom  I  have  received  as  the 
manifestation^  of  your  love,  hath  in 
all  things  refreshed  ^  me,  as  the  Father 
of  our  Lord  Jesus  Christ  shall  also  re- 
fresh 3  him  ;  together  with  Onesimus, 
and  Burrhus,  and  Euplus,  and  Fronto, 
by  means  of  whom,  I  have,  as  to  love, 
beheld  all  of  you.  May  I  always  have 
joy  of  you,  if  indeed  I  be  worthy  of 
it.  It  is  therefore  befitting  that  you 
should  in  every  way  glorify  Jesus 
Christ,  who  hath  glorified  you,  that  by 
a  unanimous  obedience  "  ye  may  be 
perfectly  joined  together  in  the  same 
mind,  and  in  the  same  judgment,  and 
may  all  speak  the  same  thing  concern- 
ing the  same  thing,"  5  and  that,  being 
subject  to  the  bishop  and  the  presby- 
tery, ye  may  in  all  respects  be  sancti- 
fied. 

CHAP.    III. 

I  do  not  issue  orders  to  you,  as  if  I 
were  some  great  person.  For  though 
I  am  bound  for  the  name  [of  Christ], 
I  am  not  yet  perfect  in  Jesus  Christ. 
For  now  I  begin  to  be  a  disciple,  and 
I  speak  to  you  as  fellow-disciples  with 
me.  For  it  was  needful  for  me  to 
have  been  stirred  up  by  you  in  faith, 
exhortation,  patience,  and  long-suffer- 
ing. But  inasmuch  as  love  suffers  me 
not  to  be  silent  in  regard  to  you,  I 
have  therefore  taken  ^  upon  me  first 
to  exhort  you  that  ye  would  all  run 
together  in  accordance  with  the  will 
of  God.  For  even  Jesus  Christ,  our. 
inseparable  life,  is  the  [manifested] 
will  of  the  Father;  as  also  bishops, 
settled  everywhere  to  the  utmost 
bounds  [of  the  earth],  are  so  by  the 
will  of  Jesus  Christ. 


As  to  our  fellow-servant  Burrhus,  your  deacon  in  regard 
to  God  and  blessed  in  all  things,  I  pray  that  he  may  con- 
tinue blameless  for  the  honour  of  the  Church,  and  of  your 
most  blessed  bishop.  Crocus  also,  worthy  both  of  God 
and  you,  whom  we  have  received  as  the  manifestation  ^  of 
your  love  to  us,  hath  in  all  things  refreshed  ^  me,  and 
"hath  not  been  ashamed  of  my  chain," ^  as  the  P'ather 
of  our  Lord  Jesus  Christ  will  also  refresh  ^  him  ;  together 
with  Onesimus,  and  Burrhus,  and  Euplus,  and  Fronto,  by 
means  of  whom  I  have,  as  to  love,  beheld  all  of  you. 
May  I  always  have  joy  of  you,  if  indeed  I  be  worthy  of 
it.  It  is  therefore  befitting  that  you  should  in  every  way 
glorify  Jesus  Christ,  who  hath  glorified  you,  that  by  a 
unanimous  obedience  "  ye  may  be  perfectly  joined  to- 
gether in  the  same  mind  and  in  the  same  judgment,  and 
may  all  speak  the  same  thing  concerning  the  same  thing,"  5 
and  that,  being  subject  to  the  bishop  and  the  presbytery, 
ye  may  in  all  respects  be  sanctified. 


—  EXHORTATIONS   TO   UNITY. 

I  do  not  issue  orders  to  you,  as  if  I  were  some  great 
person.  For  though  I  am  bound  for  His  name,  I  am 
not  yet  perfect  in  Jesus  Christ.  For  now  I  begin  to  be  a 
disciple,  and  I  speak  to  you  as  my  fellow-servants.  For 
it  was  needful  for  me  to  have  been  admonished  by  you 
in  faith,  exhortation,  patience,  and  long-suffering.  But 
inasmuch  as  love  suffers  me  not  to  be  silent  in  regard  to 
you,  I  have  therefore  taken  ^  upon  me  first  to  exhort  you 
that  ye  would  run  together  in  accordance  with  the  will  of 
God.  For  even  Jesus  Christ  does  all  things  according  to 
the  will  of  the  Father,  as  He  Himself  declares  in  a  cer- 
tain place,  "  I  do  always  those  things  that  please  Him."  7 
Wherefore  it  behoves  us  also  to  live  according  to  the  will 
of  God  in  Christ,  and  to  imitate  Him  as  Paul  did.  For, 
says  he,  "  Be  ye  followers  of  me,  even  as  I  also  am  of 
Christ."  8 


CHAP.    IV.  —THE   SAME   CONTINUED. 


Wherefore  it  is  fitting  that  ye  should 
run  together  in  accordance  with  the 
will  of  your  bishop,  which  thing  also 
ye  do.  For  your  justly  renowned 
presbytery,  worthy  of  God,  is  fitted  as 
exactly  to  the  bishop  as  the  strings 
are  to  the  harp.     Therefore  in  your 


Wherefore  it  is  fitting  that  ye  also  should  run  together 
in  accordance  with  the  will  of  the  bishop  who  by  God's 
appointment  ^  rules  over  you.  Which  thing  ye  indeed  of 
yourselves  do,  being  instructed  by  the  Spirit.  For  your 
justly-renowned  presbytery,  being  worthy  of  God,  is  fitted 
as  exactly  to  the  bishop  as  the  strings  are  to  the  harp. 
Thus,  being  joined  together  in  concord  and  harmonious 


'  Or,  "  your  most  blessed  deacon  in  all  things  pertaining  to  God 
*  Comp.  2  Tim.  i.  i6,      i  x  Cor.  i.  lo.       *  Comp.  Philetn.  8,  9. 


2  Literally,  "pattern."        3  Comp.  i  Cor.  xvi.  18,  etc. 


'(iomp.  Philem.  8,  9.       '  John  viit.  29.    "^  8  1  Cor.  xi.  i.       9  Literally,  "  according  to  God." 


EPISTLE   OF   IGNATIUS   TO   THE   EPHESIANS. 


51 


concord  and  harmonious  love,  Jesus/ 
Christ  is  sung.  And  do  ye,  man  by 
man,  become  a  choir,  that  being 
harmonious  in  love,  and  taking-up  the 
song  of  God  in  unison,  ye  may  with 
one  voice  sing  to  the  Father  through 
Jesus  Christ,  so  that  He  may  both 
hear  you,  and  perceive  by  your  works 
that  ye  are  indeed  the  members  of 
His  Son.  It  is  profitable,  therefore, 
that  you  should  live  in  an  unblameable 
\mity,  that  thus  ye  may  always  enjoy 
communion  with  God. 


love,  of  which  Jesus  Christ  is  the  Captain  and  Guardian, " 
do  ye,  man  by  man,  become  but  one  choir ;  so  that, 
agreeing  together  in  concord,  and  oljtaining  '  a  perfect 
unity  with  God,  ye  may  indeed  be  one  in  harmonious 
feeling  with  God  the  Father,  and  His  beloved  Son  Jesus 
Christ  our  Lord.  For,  says  He,  "  Grant  unto  them.  Holy 
Father,  that  as  I  and  Thou  are  one,  they  also  may  be  one 
in  us."^  It  is  therefore  profitable  that  you,  being  joined 
together  with  God  in  an  unblameal^le  unity,  should  be  the 
followers  of  the  example  of  Christ,  of  whom  also  ye  are 
members. 


CHAP.   V. THE   PRAISE   OF  UNITY. 


For  if  I  in  this  brief  space  of  time, 
have  enjoyed  such  fellowship  with 
your  bishop  —  I  mean  not  of  a  mere 
human,  but  of  a  spiritual  nature  —  how 
much  more  do  I  reckon  you  happy 
who  are  so  joined  to  him  as  the  Church  '<^ 
is  to  Jesus  Christ,  and  as  Jesus  Christ 
is  to  the  Father,  that  so  all  things  may 
agree  in  unity  !  Let  no  man  deceive 
hhiiself :  if  any  one  be  not  within  the 
y^tar,  he  is  deprived  of  the  bread  of 
■^  God.  For  if  the  prayer  of  one  or  two 
possesses  "*  such  power,  how  much 
more  that  of  the  bishop  and  the  whole 
Church  !  He,  therefore,  that  does 
not  assemble  with  the  Church,  has 
even  5  by  this  manifested  his  pride, 
and  condemned  himself.  For  it  is 
written,  "God  resisteth  the  proud." ^ 
Let  us  be  careful,  then,  not  to  set 
ourselves  in  opposition  to  the  bishop, 
in  order  that  we  may  be  subject  to 
God. 


For  if  I,  in  this  brief  space  of  time,  have  enjoyed  such 
fellowship  with  your  bishop —  I  mean  not  of  a  mere  human, 
but  of  a  spiritual  nature  —  how  much  more  do  I  reckon  you 
happy,  who  so  depend  ^  on  him  as  the  Church  does  on  the  _ 
Lord  Jesus,  and  the  Lord  does  on  God  and  His  Father, 
that  so  all  things  may  agree  in  unity  !  Let  no  man  de- 
ceive himself :  if  any  one  be  not  within  the  altar,  he  is 
deprived  of  the  bread  of  God.  For  if  the  prayer  of  one 
or  two  possesses  •♦  such  power  that  Christ  stands  in  the 
midst  of  them,  how  much  more  will  the  prayer  of  the  bishop 
and  of  the  whole  Church,  ascending  up  in  hamiony  to  God, 
prevail  for  the  granting  of  all  their  petitions  in  Christ ! 
He,  therefore,  that  separates  himself  from  such,  and  does 
not  meet  in  the  society  where  sacrifices^  are  offered,  and 
with  "  the  Church  of  the  first-born  whose  names  are 
written  in  heaven,"  is  a  wolf  in  sheep's  clothing,  ^  while  he 
presents  a  mild  outward  appearance.  Do  ye,  beloved,  be 
careful  to  be  subject  to  the  bishop,  and  the  presbyters  and 
the  deacons.  For  he  that  is  subject  to  these  is  obe- 
dient to  Christ,  who  has  appointed  them  ;  but  he  that  is  ^/ 
disobedient  to  these  is  disobedient  to  Christ  Jesus.  And 
"  he  that  obeyeth  not  **  the  Son  shall  not  see  life,  but 
the  wrath  of  God  abideth  on  him."  For  he  that  yields 
not  obedience  to  his  superiors  is  self-confident,  quarrel- 
some, and  proud.  But "  God,"  says  [the  Scripture]  '•  resist- 
eth the  proud,  but  giveth  grace  to  the  humble  ;"  '^  and, 
"  The  proud  have  greatly  transgressed."  The  Lord  also 
says  to  the  priests,  "  He  that  heareth  you,  heareth  Me  ;  and 
he  that  heareth  Me,  heareth  the  Father  that  sent  Me.  He 
that  despiseth  you,  despiseth  Me  ;  and  he  that  despiseth 
Me,  despiseth  Him  that  sent  Me." 


CHAP.   VI. 

Now  the  more  any  one  sees  the 
bishop  keeping  silence, '°  the  more 
ought  he  to  revere  him.  For  we 
ought  to  receive  every  one  whom  the 
Master  of  the  house  sends  to  be  over 
His  household,"  as  we  would  do  Him 
that  sent  him.  It  is  manifest,  there- 
fore, that  we  should  look  upon  the 
bishop  even  as  we  would  upon   the 


HAVE   RESPECT   TO   THE    BISHOP   AS   TO   CHRIST   HIMSELF. 

The  more,  therefore,  you  see  the  bishop  silent,  the  more 
do  you  reverence  him.  For  we  ought  to  receive  every 
one  whom  the  Master  of  the  house  sends  to  be  over  His 
household,  "  as  we  would  do  Him  that  sent  him.  It  is 
manifest,  therefore,  that  we  should  look  upon  the  bishop 
even  as  we  would  look  upon  the  Lord  Himself,  standing, 
as  he  does,  before  the  Lord.  For  "  it  behoves  the  man 
who  looks  carefully  about  him,  and  is  active  in  his 
business,  to  stand  before  kings,  and  not  to  stand,  before 


«  Literally,  "  receiving  a  union  to  God  in  oneness."        ^  John  xvii.  ii,  12.         3  Some  read,  "  mixed  up  with.  ''.Ma"-  -^"*'"'-  '9- 

5  Or,  "  already."        «>  Literally,  "  in  the  assembly  of  sacrifices."        7  Matt.  vii.  15.     2  Qr,  "  believeth  not '    (John  111.  36). 
9  Prov.  iii.  34;  James  iv.  6;   i  Pet.  v.  5.         'o  That  is,  "  showing  forbearance."         "  Comp.  Matt.  xxiv.  25. 


52 


EPISTLE   OF   IGNATIUS   TO   THE   EPHESIANS. 


Lord  Himself.  And  indeed  Ones- 
imus  himself  greatly  commends  your 
good  order  in  God,  that  ye  all  live  ac- 
cording to  the  truth,  and  that  no  sect  ^ 
has  any  dwelling-place  among  you. 
Nor,  indeed,  do  ye  hearken  to  any  one 
rather  than  to  Jesus  Christ  speaking 
in  truth. 


slothful  men."  '  And  indeed  Onesimus  himself  greatly 
commends  your  good  order  in  ( lod,  that  ye  all  live  accord- 
ing to  the  truth,  and  that  no  sect^  has  any  dwelling-place 
among  you.  Nor  indeed  do  ye  hearken  to  any  one  rather  ^ 
than  to  Jesus  Christ,  the  true  Shepherd  and  Teacher.  And 
ye  are,  as  Paul  wrote  to  you,  "one  body  and  one  spirit,  be- 
cause ye  have  also  been  called  in  one  hope  of  the  faith.  ^ 
Since  also  "  there  is  one  Lord,  one  faith,  one  baptism, 
one  God  and  Father  of  all,  who  is  over  all,  and  through 
all,  and  in  all."  •*  Such,  then,  are  ye,  having  been  taught 
by  such  instructors,  Paul  the  Christ-bearer,  and  Timothy 
the  most  faithful. 


CHAP.    VII. BEWARE    OF    FALSE    TEACHERS. 


For  some  are  in  the  habit  of  carry- 
ing about  the  name  [of  Jesus  Christ] 
in  wicked  guile,  while  yet  they  prac- 
tise things  unworthy  of  God,  whom 
ye  must  flee  as  ye  would  wild  beasts. 
For  they  are  ravening  dogs,  who  bite 
secretly,  against  whom  ye  must  be  on 
your  guard,  inasmuch  as  they  are  men 
who  can  scarcely  be  cured.  There  is  ^ 
one  Physician  who  is  possessed  both 
of  flesh  and  spirit ;  both  made  and 
not  made  ;  God  existing  in  flesh  ;  true 
life  in  death ;  both  of  Mary  and  of 
God  ;  first  possible  and  then  impossi- 
ble, —  7  even  Jesus  Christ  our  Lord. 


But  some  most  worthless  persons  are  in  the  habit  of 
carrying  about  the  name  [of  Jesus  Christ]  in  wicked 
guile,  while  yet  they  practise  things  unworthy  of  God, 
and  hold  opinions  contrary  to  the  doctrine  of  Christ,  to 
their  own  destruction,  and  that  of  those  who  give  credit 
to  them,  whom  you  must  avoid  as  ye  would  wild  beasts. 
For  "  the  righteous  man  who  avoids  them  is  saved  for 
ever ;  but  the  destruction  of  the  ungodly  is  sudden,  and 
a  subject  of  rejoicing."  5  For  "  they  are  dumb  dogs, 
that  cannot  bark,"  ^  raving  mad,  and  biting  secretly, 
against  whom  ye  must  be  on  your  guard,  since  they 
labour  under  an  incurable  disease.  But  our  Physician  V 
is  the  only  true  God,  the  unbegotten  and  unapproach-  " 
able,  the  Lord  of  all,  the  Father  and  Begetter  of  the  only- 
begotten  Son.  We  have  also  as  a  Physician  the  Lord 
our  God,  Jesus  the  Christ,  the  only-begotten  Son  and 
Word,  before  time  began,'*  but  who  afterwards  became 
also  man,  of  Mary  the  virgin.  For  "  the  Word  was  made 
flesh."  9  Being  incorporeal.  He  was  in  the  body  ;  being 
impassible.  He  was  in  a  passible  body ;  being  immortal, 
He  was  in  a  mortal  body ;  being  life.  He  became  subject 
to  corruption,  that  He  might  free  our  souls  from  death 
and  corruption,  and  heal  them,  and  might  restore  them 
to  health,  when  they  were  diseased  with  ungodliness  and 
wicked  lusts. 


CHAP.    VIII. 


•RENEWED    PRAISE    OF   THE    EPHESIANS. 


Let  not  then  any  one  deceive  you, 
as  indeed  ye  are  not  deceived,  inas- 
much as  ye  are  wholly  devoted  to 
God.  For  since  there  is  no  strife 
raging  among  you  which  might  dis- 
tress you,  ye  are  certainly  living  in 
accordance  with  God's  will.  I  am 
far  inferior  to  you,  and  require  to 
be  sanctified  by  your  Church  of 
Ephesus,  so  renowned  throughout 
the  world.  They  that  are  carnal 
cannot  do  those  things  which  are 
spiritual,  nor  they  that  are  spiritual 
the  things  which  are  carnal ;  even 
as  faith  cannot  do  the  works  of  un- 


Let  not  then  any  one  deceive  you,  as  indeed  ye  are 
not  deceived ;  for  ye  are  wholly  devoted  to  God.  For 
when  there  is  no  evil  desire  within  you,  which  might  de- 
file and  torment  you,  then  do  ye  live  in  accordance  with 
the  will  of  God,  and  are  [the  servants]  of  Christ.  Cast 
ye  out  that  which  defiles  '°  you,  who  are  of  the  "  most  holy 
Church  of  the  Ephesians,  which  is  so  famous  and  cele- 
brated throughout  the  world.  They  that  are  carnal  can- 
not do  those  things  which  are  spiritual,  nor  they  that  are 
spiritual  the  things  which  are  carnal ;  even  as  faith  can- 
not do  the  works  of  unbelief,  nor  unbelief  the  works  of 
faith.  But  ye,  being  full  of  the  Holy  Spirit,  do  nothing 
according  to  the  flesh,  but  all  things  according  to  the 
Spirit.  Ye  are  complete  in  Christ  Jesus,  "  who  is  the 
Saviour  of  all  men,  specially  of  them  that  believe."  '^ 


«  Prov.  xxii.  29,  after  LXX.         «  Or,  "  heresy."         3  i  Kph,  iv.  4.         *  Eph.  iv.  5,  6,        S  Prov.  x.  25,  xi.  3.         6  Isa.  Ivi.  10. 

7  This  clause  is  wanting  in  the  Greek,  and  has  been  suppUed  from  the  ancient  Latin  version.        ^  Or,  "  before  the  ages."        9  John  i.  14. 

•°  It  is  difficult  to  translate  n(pi\l/rjti.a  in  this  and  similar  passages;  comp.  i  Cor.  iv.  13.         "  Literally,  "and  the."         '=  i  Tim.  iv.  10. 


EPISTLE   OF    IGNATIUS   TO   THE   EPHESIANS. 


53 


belief,  nor  unbelief  the  works  of  faith. 
But  even  those  things  which  ye  do 
according  to  the  flesh  are  spiritual ; 
for  ye  do  all  things  in  Jesus  Christ. 


CHAP.    IX. YE   HAVE  GIVEN   NO   HEED  TO    FALSE   TEACHERS. 


Nevertheless,  I  have  heard  of  some 
who  have  passed  on  from  this  to  you, 
having  false  doctrine,  whom  ye  did 
not  suffer  to  sow  among  you,  but 
stopped  your  ears,  that  ye  might  not 
receive  those  things  which  were  sown 
by  them,  as  being  stones  '  of  the  tem- 
ple of  the  Father,  prepared  for  the 
building  of  God  the  Father,  and 
drawn  up  on  high  by  the  instrument 
of  Jesus  Christ,  which  is  the  cross,-  ^ 
making  use  of  the  Holy  Spirit  as  a 
rope,  while  your  faith  was  the  means 
by  which  you  ascended,  and  your  love 
the  way  which  led  up  to  God.  Ye, 
therefore,  as  well  as  all  your  fellow- 
travellers,  are  God-bearers,  temple- 
bearers,  Christ-bearers,  bearers  of 
holiness,  adorned  in  all  respects  with 
the  commandments  of  Jesus  Christ, 
in  whom  also  I  exult  that  I  have 
been  thought  worthy,  by  means  of 
this  Epistle,  to  converse  and  rejoice 
with  you,  because  with  respect  to 
your  Christian  life  ^  ye  love  nothing 
but  God  only. 


Nevertheless,  I  have  heard  of  some  who  have  passed 
in  among  you,  holding  the  wicked  doctrine  of  the  strange 
and  evil  spirit ;  to  whom  ye  did  not  allow  entrance  to 
sow  their  tares,  but  stopped  your  ears  that  ye  might 
not  receive  that  error  which  was  proclaimed  by  them,  as 
being  persuaded  that  that  spirit  which  deceives  the  peo- 
ple does  not  speak  the  things  of  Christ,  but  his  own, 
for  he  is  a  lying  spirit.  But  the  Holy  Spirit  does  not 
speak  His  own  things,  but  those  of  Christ,  and  that  not 
from  himself,  but  from  the  Lord  ;  even  as  the  Lord  also 
announced  to  us  the  things  that  He  received  from  the 
Father.  For,  says  He,  "  the  word  which  ye  hear  is  not 
Mine,  but  the  Father's,  who  sent  Me."  ^  And  says  He 
of  the  Holy  Spirit,  "  He  shall  not  speak  of  Himself,  but 
whatsoever  things  He  shall  hear  from  Me."  ■♦  And  He 
says  of  Himself  to  the  Father,  "  I  have,"  says  He,  "  glori- 
fied Thee  upon  the  earth  ;  I  have  finished  the  work  which. 
Thou  gavest  Me  ;  I  have  manifested  Thy  name  to  men."  s 
And  of  the  Holy  Ghost,  "  He  shall  glorify  Me,  for  He 
receives  of  Mine."  ^  But  the  spirit  of  deceit  preaches 
himself,  and  speaks  his  own  things,  for  he  seeks  to  please 
himself.  He  glorifies  himself,  for  he  is  full  of  arrogance. 
He  is  lying,  fraudulent,  soothing,  flattering,  treacherous, 
rhapsodical,  trifling,  inharmonious,  verbose,  sordid,  and 
timorous.  From  his  power  Jesus  Christ  will  deliver  you, 
who  has  founded  you  upon  the  rock,  as  being  chosen 
stones,  well  fitted  for  the  divine  edifice  of  the  Father,  and 
who  are  raised  up  on  high  by  Christ,  who  was  crucified 
for  you,  making  use  of  the  Holy  Spirit  as  a  rope,  and  be- 
ing borne  up  by  faith,  while  exalted  by  love  from  earth  to 
heaven,  walking  in  company  with  those  that  are  undefiled. 
For,  says  [the  Scripture],  "  Blessed  are  the  undefiled  in 
the  way,  who  walk  in  the  law  of  the  Lord."  ^  Now  the 
way  is  unerring,  namely,  Jesus  Christ.  For,  says  He,  "  I 
am  the  way  and  the  life."  ^  And  this  way  leads  to  the 
Father.  For  "  no  man,"  says  He,  "  cometh  to  the  Father 
but  by  Me."  '°  Blessed,  then,  are  ye  who  are  God-bearers, 
spirit-bearers,  temple-bearers,  bearers  of  holiness,  adorned 
in  all  respects  with  the  commandments  of  Jesus  Christ, 
being  "  a  royal  priesthood,  a  holy  nation,  a  peculiar  peo- 
ple," "  on  whose  account  I  rejoice  exceedingly,  and  have 
had  the  privilege,  Ijy  this  Epistle,  of  conversing  with  "  the 
saints  which  are  at  Ephesus,  the  faithful  in  Christ  Jesus."  '^ 
I  rejoice,  therefore,  over  you,  that  ye  do  not  give  heed 
to  vanity,  and  love  nothing  according  to  the  flesh,  but 
accordinc:  to  God. 


y 


CHAP.    X, EXHORTATIONS   TO   PRAYER,    HUMILITY,    ETC. 

And  pray  ye  without  ceasing  in  be-  And  pray  ye  without  ceasing  in  behalf  of  other  men  ; 

half  of  other  men.     For  there  is  in      for  there  is  hope  of  the  repentance,  that  they  may  attain 
them   hope  of  repentance  that  they      to  God.     For  "  cannot  he  that  falls  arise  again,  and  he 


'  Comp.  I  Pet.  ii.  5.        2  Comp.  John  xii.  32.        3  John  xiv.  24.        ■♦  John  xvi.  13.        5  John  xvii.  4,  6.        *  John  xvi.  14. 

'  Literally,  "  according  to  the  other  lile."        *  Ps.  cxix.  i.        9  John  xiv.  6.        '°  John  xiv.  6.        ''  i  Pet.  ii.  9.        '-  Eph.  i.  i. 


54 


EPISTLE   OF    IGNATIUS    TO    THE    EPHESIANS. 


may  attain  to  God.  See,^  then,  that 
they  be  instructed  by  your  works,  if 
in  no  other  way.  Be  ye  meek  in 
response  to  their  wrath,  humble  in 
opposition  to  their  boasting :  to  their 
blasphemies  return  ■♦  your  prayers  ;  in 
contrast  to  their  error,  be  ye  stedfast  5 
in  the  faith ;  and  for  their  cruelty, 
manifest  your  gentleness.  While  we 
take  care  not  to  imitate  their  conduct, 
let  us  be  found  their  brethren  in  all 
true  kindness  ;  and  let  us  seek  to  be 
followers  of  the  Lord  (who  ever  more  ^ 
unjustly  treated,  more  destitute,  more 
condemned  ?) ,  that  so  no  plant  of  the 
devil  may  be  found  in  you,  but  ye  may 
remain  in  all  holiness  and  sobriety  in 
Jesus  Christ,  both  with  respect  to  the 
flesh  and  spirit. 


that  goes  astray  return?"  '  Permit  them,  then,  to  be  in- 
structed by  you.  Be  ye  therefore  the  ministers  of  God,  , 
and  the  mouth  of  Christ.  For  thus  saith  the  Lord,  "  If 
ye  take  forth  the  precious  from  the  vile,  ye  shall  be  as 
my  mouth."  ^  Be  ye  humble  in  response  to  their  wrath  ; 
oppose  to  their  blasphemies  your  earnest  prayers ;  while 
they  go  astray,  stand  ye  stedfast  in  the  faith.  Conquer  ye 
their  harsh  temper  by  gentleness,  their  passion  by  meek- 
ness. For  "  blessed  are  the  meek  ;  "  ^  and  Moses  was 
meek  above  all  men  ;  7  and  David  was  exceeding  meek.** 
Wherefore  Paul  exhorts  as  follows  :  "  The  servant  of  the 
Lord  must  not  strive,  but  be  gentle  towards  all  men,  apt 
to  teach,  patient,  in  meekness  instructing  those  that  op- 
pose themselves."  9  Do  not  seek  to  avenge  yourselves  on 
those  that  injure  you,  for  says  [the  Scripture],  "  If  I  have 
returned  evil  to  those  who  returned  evil  to  me."  ^°  Let 
us  make  them  brethren  by  our  kindness.  For  say  ye 
to  those  that  hate  you.  Ye  are  our  brethren,  that  the 
name  of  the  Lord  may  be  glorified.  And  let  us  imitate 
the    Lord,    "who,   when    He   was   reviled,   reviled    not 


agam 


when  He  was  crucified,   He   answered   not ; 


"  when  He  suffered,  He  threatened  not ;"  '^  but  prayed 
for  His  enemies,  "  Father,  forgive  them ;  they  know  not 
what  they  do."  '^  If  any  one,  the  more  he  is  injured,  dis- 
plays the  more  patience,  blessed  is  he.  If  any  one  is 
defrauded,  if  any  one  is  despised,  for  the  name  of  the 
Lord,  he  truly  is  the  servant  of  Christ.  Take  heed  that 
no  plant  of  the  devil  be  found  among  you,  for  such  a 
plant  is  bitter  and  salt.  "  W^atch  ye,  and  be  ye  sober,"  '■♦ 
in  Christ  Jesus. 


CH.4P.    XI. AX    EXHORTATION    TO    FEAR    GOD,    ETC. 


The  last  times  are  come  upon  us. 
Let  us  therefore  be  of  a  reverent 
spirit,  and  fear  the  long-suffering  of 
God,  that  it  tend  not  to  our  condem- 
nation. For  let  us  either  stand  in 
awe  of  the  wrath  to  come,  or  show 
regard  for  the  grace  which  is  at  pres- 
ent displayed  —  one  of  two  things. 
Only  [in  one  way  or  another]  let  us 
be  found  in  Christ  Jesus  unto  the  true  '• ' 
life.  Apart  from  Him,  let  nothing 
attract '''  you,  for  whom  I  bear  about 
these  bonds,  these  spiritual  jewels,  by^ 
which  may  I  arise  through  your  pray- 
ers, of  which  I  entreat  I  may  always 
be  a  partaker,  that  I  may  be  found  in 
the  lot  of  the  Christians  of  Ephesus, 
who  have  always  been  of  the  same 
mind  with  the  apostles  through  the 
power  of  Jesus  Christ. 


The  last  times  are  come  upon  us.  Let  us  therefore  be 
of  a  reverent  spirit,  and  fear  the  long-suffering  of  God, 
lest  we  despise  the  riches  of  His  goodness  and  forbear- 
ance's For  let  us  either  fear  the  wrath  to  come,  or  let 
us  love  the  present  joy  in  the  life  that  now  is  ;  and  let 
our  present  and  true  joy  be  only  this,  to  be  found  in 
Christ  Jesus,  that  we  may  truly  live.  Do  not  at  any 
time  desire  so  much  as  even  to  breathe  apart  from  Him. 
For  He  is  my  hope  ;  He  is  my  boast ;  He  is  my  never- 
failing  riches,  on  whose  account  I  bear  about  with  me 
these  bonds  from  Syria  to  Rome,  these  spiritual  jewels, 
in  which  may  I  be  perfected  through  your  prayers,  and  / 
become  a  partaker  of  the  sufferings  of  Christ,  and  have 
fellowship  with  Him  in  His  death,  His  resurrection  from 
the  dead,  and  His  everlasting  life.'^  May  I  attain  to  this, 
so  that  I  may  be  found  in  the  lot  of  the  Christians  of 
Ephesus,  who  have  always  had  intercourse  with  the  apos- 
tles by  the  power  of  Jesus  Christ,  with  Paul,  and  John, 
and  Timothy  the  most  faithful. 


CHAP.    Xn. PRAISE    OF   THE    EPHESIANS. 


I  know  both  who  I  am,  and  to 
whom  I  write.  I  am  a  condemned 
man,   ye   have   been   the   objects   of 


I  know  both  who  I  am,  and  to  whom  I  ^vrite.  I  am 
the  very  insignificant  Ignatius,  who  have  my  lot  with  '** 
those  who  are   exposed   to   danger   and  condemnation. 


'  Jer.  viii.  4.       *  Literally,  "  permit."       '  Jer.  xv.  19.       ^  The  verb  is  here  omitted  in  the  origioal.       S  Comp.  Col.  i.  23.       ''  Matt.  v.  4. 
1  Num.  xii.  3.         "  Ps.  cxxxi.  2.        9  2  Tim.  ii.  24,  25.         ^°  Ps.  vii.  4.         "  i  Pet.  ii.  23.         '^  1  Pet.  ii.  23.         '3  Luke  xxiii.  34. 
'•♦  J  Pet.  iv.  7.        >5  Rom.  ii.  4.        '6  Literally,  "  let  nothing  become  you."        '?  Phil.  iii.  10.        '*  Literally,  "  am  like  to." 


EPISTLE   OF   IGNATIUS   TO   THE    EPHESIANS. 


55 


mercy ;  I  am  subject  to  danger,  ye 
are  established  in  safety.  Ye  are  the 
persons  through '  whom  those  pass 
that  are  cut  off  for  the  sake  of  Ciod. 
Ye  are  initiated  into  the  mysteries  of 
the  Gospel  with  Paul,  the  holy,  the 
martyred,  the  desen-edly  most  happy, 
at  whose  feet  ■♦  may  I  be  found,  when 
I  shall  attain  to  God ;  who  in  all  his 
Epistle  5  makes  mention  of  you  in 
Christ  Jesus. 


But  ye  have  been  the  objects  of  mercy,  and  are  estab- 
lished in  Christ.  I  am  one  delivered  over  [to  death], 
but  the  least  of  all  those  that  have  been  cut  off  for  the 
sake  of  Christ,  "  from  the  blood  of  righteous  Abel "  ^ 
to  the  blood  of  Ignatius.  Ye  are  initiated  into  the  mys- 
teries of  the  Gospel  with  Paul,  the  holy,  the  martyred, 
inasmuch  as  he  was  "  a  chosen  vessel ;"  ^  at  whose  feet 
may  I  be  found,  and  at  the  feet  of  the  rest  of  the  saints, 
when  I  shall  attain  to  Jesus  Christ,  who  is  always  mindful 
of  you  in  His  prayers. 


CHAP.    XIII. EXHORTATION  TO   MEET  TOGETHER   FREQUENTLY   FOR  THE   WORSHIP   OF   GOD. 


Take  heed,  then,  often  to  come  to- 
gether to  give  thanks  to  God,  and 
show  forth  His  praise.  For  when  ye 
assemble  frequently  in  the  same  place, 
the  powers  of  Satan  are  destroyed, 
and  the  destruction  at  which  he  aims^ 
is  prevented  by  the  unity  of  your  faith. 
Nothing  is  more  precious  than  peace, 
by  which  all  war,  both  in  heaven  and 
earth,**  is  brought  to  an  end. 


Take  heed,  then,  often  to  come  together  to  give  thanks 
to  God,  and  show  forth  His  praise.  For  when  ye  come 
frequently  together  in  the  same  place,  the  powers  of 
Satan  are  destroyed,  and  his  "  fiery  darts  "  ^  urging  to  sin 
fall  back  ineffectual.  For  your  concord  and  harmonious 
faith  prove  his  destruction,  and  the  torment  of  his  assist- 
ants. Nothing  is  better  than  that  peace  which  is  accord- 
ing to  Christ,  by  which  all  war,  both  of  aerial  and  terres- 
trial spirits,  is  brought  to  an  end.  "  For  v/e  wrestle  not 
against  blood  and  flesh,  but  against  principalities  and 
powers,  and  against  the  rulers  of  the  darkness  of  this 
world,  against  spiritual  wickedness  in  heavenly  places."  ^ 


CHAP.    XIV. EXHORTATIONS   TO    FAITH   AND    LOVE, 


None  of  these  things  is  hid  from 
you,  if  ye  perfectly  possess  that  faith 
and  love  towards  Christ  Jesus  '°  which' 
are  the  beginning  and  the  end  of  life. 
For  the  beginning  is  faith,  and  the  end 
is  love."  Now  these  two,  being  in- 
separably connected  together,'-  are  of 
God,  while  all  other  things  which  are 
requisite  for  a  holy  life  follow  after 
them.  No  man  [truly]  making  a  pro- 
fession of  fiiith  sinneth  ;  '3  nor  does  he 
that  possesses  love  hate  any  one.  The 
tree  is  made  manifest  by  its  fruit ;  '5  so 
those  that  profess  themselves  to  be 
Christians  shall  be  recognised  by  their 
conduct.  For  there  is  not  now  a  de- 
mand for  mere  profession,''^  but  that  a 
man  be  found  continuing  in  the  power 
of  faith  to  the  end. 


Wherefore  none  of  the  devices  of  the  devil  shall  be 
hidden  from  you,  if,  like  Paul,  ye  perfectly  possess  that 
faith  and  love  towards  Christ '°  which  are  the  beginning 
and  the  end  of  life.  The  beginning  of  life  is  faith,  and 
the  end  is  love.  And  these  two  being  inseparably  con- 
nected together,  do  perfect  the  man  of  God  ;  while  all 
other  things  which  are  requisite  to  a  holy  life  follow  after 
them.  No  man  making  a  profession  of  faith  ought  to 
sin,  nor  one  possessed  of  love  to  hate  his  brother.  For 
He  that  said,  "Thou  shalt  love  the  Lord  thyGod,"'-*  said 
also,  "  and  thy  neighbour  as  thyself."  '+  Those  that  ])ro- 
fess  themselves  to  be  Christ's  are  known  not  only  by  what 
they  say,  but  by  what  they  practise.  "  For  the  tree  is 
known  by  its  fruit."  '5 


CHAP.    XV.  —  EXHORTATION   TO   CONFESS    CHRIST   BY   SILENCE   AS   WELL  AS   SPEECH. 


It  is  better  for  a  man  to  be  silent 
and  be  [a  Christian],  than  to  talk  and 
not  to  be  one.  It  is  good  to  teach,  if 
he  who  speaks  also  acts.  There  is 
then  one  Teacher,  who  spake  and  it 
was  done ;  while  even  those  things 
which  He  did  in  silence  are  worthy  of 


It  is  better  for  a  man  to  be  silent  and  be  [a  Christian], 
than  to  talk  and  not  to  be  one.  "  The  kingdom  of  God 
is  not  in  word,  but  in  power."  '^  Men  "  believe  with  the 
heart,  and  confess  with  the  mouth,"  the  one  "unto  right- 
eousness," the  other  "  unto  salvation."  '^  It  is  good  to 
teach,  if  he  who  speaks  also  acts.  For  he  who  shall  both 
"do  and  teach,  the  same  shall  be  great  in  the  kingdom."  '^ 


'  Literally,  "ye  are  the  passage  of."        -  Matt,  xxiii.  35.         3  Acts  ix.  15.         •*  Literally,  "footsteps." 

5  Some  render,  "  in  everj' Epistle."       ^  Eph.  vi  16.        '  Literally,  "  his  destruction."        ^  Literally,  "  of  heavenly  and  earthly  things." 
9  Eph.  vi.  12.         'o  I  Tim.  i.  14.         "  i  Tim.  i.  5.         '^  Literally,  "  being  in  unitj'."         '^  Comp.  i  John  iii.  7.         '*  Luke  x.  27. 
*5  Matt.  xii^33.         '^  Literally,  "  there  is  not  now  the  work  of  profession."         '?  i  Cor.  iv.  20.         '^  Rom.  x.  10.         '9  Matt.  v.  19. 


56 


EPISTLE   OF   IGNATIUS   TO   THE   EPHESIANS. 


the  Father.  He  who  possesses  the 
word  of  Jesus,  is  truly  able  to  hear 
even  His  very  silence,  that  he  may  be 
perfect,  and  may  both  act  as  he  speaks, 
and  be  recognised  by  his  silence. 
There  is  nothing  which  is  hid  from 
God,  but  our  very  secrets  are  near  to 
Him.  Let  us  therefore  do  all  things 
as  those  who  have  Him  dwelling  in 
us,  that  we  may  be  His  temples,^  and 
He  may  be  in  us  as  our  God,  which 
indeed  He  is,  and  will  manifest  Him- 
self before  our  faces.  Wherefore  we 
justly  love  Him. 

CHAP.    XVI 

Do  not  err,  my  brethren. ^  Those 
that  corrupt  families  shall  not  inherit 
the  kingdom  of  God.'*  If,  then,  those 
who  do  this  as  respects  the  flesh  have 
suffered  death,  how  much  more  shall 
this  be  the  case  with  any  one  who 
corrupts  by  wicked  doctrine  the  faith 
of  God,  for  which  Jesus  Christ  was 
crucified  !  Such  an  one  becoming 
defiled  [in  this  way],  shall  go  away 
into  everlasting  fire,  and  so  shall  every 
one  that  hearkens  unto  him. 


Our  Lord  and  God,  Jesus  Christ,  the  Son  of  the  living 
God,  first  did  and  then  taught,  as  Luke  testifies,  "  whose 
praise  is  in  the  Gospel  through  all  the  Churches." '  There 
is  nothing  which  is  hid  from  the  Lord,  but  our  very  secrets 
are  near  to  Him.  Let  us  therefore  do  all  things  as  those 
who  have  Him  dwelling  in  us,  that  we  may  be  His  tem- 
pleSj^*  and  He  may  be  in  us  as  God.  Let  Christ  speak  in 
us,  even  as  He  did  in  Paul.  Let  the  Holy  Spirit  teach 
us  to  speak  the  things  of  Christ  in  like  manner  as  He  did. 


THE    FATE   OF   FALSE  TEACHERS. 

Do  not  err,  my  brethren.^  Those  that  corrupt  families 
shall  not  inherit  the  kingdom  of  God.-*  And  if  those  that 
corrupt  mere  human  families  are  condemned  to  death, 
how  much  more  shall  those  suffer  everlasting  punishment 
who  endeavour  to  corrupt  the  Church  of  Christ,  for  which 
the  Lord  Jesus,  the  only-begotten  Son  of  God,  endured" 
the  cross,  and  submitted  to  death  !  Whosoever,  "  being 
waxen  fat,"  5  and  "  become  gross,"  sets  at  nought  His 
doctrine,  shall  go  into  hell.  In  like  manner,  every  one 
that  has  received  from  God  the  power  of  distinguishing, 
and  yet  follows  an  unskilful  shepherd,  and  receives  a  false 
opinion  for  the  truth,  shall  be  punished.  "  What  com- 
munion hath  light  with  darkness?  or  Christ  with  Belial? 
Or  what  portion  hath  he  that  believeth  with  an  infidel  ? 
or  the  temple  of  God  with  idols?  "^  And  in  like  manner 
say  I,  what  communion  hath  truth  with  falsehood?  or 
righteousness  with  unrighteousness  ?  or  true  doctrine  with 
that  which  is  false  ? 


CHAP.   XVII.  —  BEWARE   OF   FALSE   DOCTRINES. 


For  this  end  did  the  Lord  suffer 
the  ointment  to  be  poured  upon  His 
head,7  that  He  might  breathe  immor- ' 
tality  into  His  Church.  Be  not  ye 
anointed  with  the  bad  odour  of  the 
doctrine  of  the  prince  of  this  world  ; 
let  him  not  lead  you  away  captive 
from  the  life  which  is  set  before  you. 
And  why  are  we  not  all  prudent,  since 
we  have  received  the  knowledge  of 
God,  which  is  Jesus  Christ?  Why  do 
we  foolishly  perish,  not  recognising 
the  gift  which  the  Lord  has  of  a  truth 
sent  to  us? 


CHAP.    XVIII. 

Let  my  spirit  be  counted  as  noth- 
ing '°  for  the  sake  of  the  cross,  which 
is  a  stumbling-block  "  to  those  that  do 
not  believe,  but  to  us  salvation   and 


For  this  end  did  the  Lord  suffer  the  ointment  to  be 
poured  upon  His  head,^  that  His  Church  might  breathe 
forth  immortality.  For  saith  [the  Scripture],  "Thy  name 
is  as  ointment  poured  forth ;  therefore  have  the  virgins 
loved  Thee  :  they  have  drawn  Thee  ;  at  the  odour  of  Thine 
ointments  we  will  run  after  Thee."  ^  Let  no  one  be 
anointed  with  the  bad  odour  of  the  doctrine  of  [the  prince 
of]  this  world ;  let  not  the  holy  Church  of  God  be  led 
captive  by  his  subtlety,  as  was  the  first  woman. 9  Why 
do  we  not,  as  gifted  with  reason,  act  wisely?  When  we 
had  received  from  Christ,  and  had  grafted  in  us  the  faculty 
of  judging  concerning  God,  why  do  we  fall  headlong  into 
ignorance?  and  why,  through  a  careless  neglect  of  ac- 
knowledging the  gift  which  we  have  received,  do  we  fool- 
ishly perish  ? 

—  THE    GLORY    OF   THE    CROSS. 

The  cross  of  Christ  is  indeed  a  stumbling-block  to 
those  that  do  not  believe,  but  to  the  believing  it  is  salva- 
tion and  life  eternal.  "  Where  is  the  wise  man  ?  where 
the  disputer?"'^     Where  is  the  boasting  of  those  who 


■  2  Cor.  viii.  i8.         *  i  Cor.  vi.  19.         '  Comp.  James  i.  16.         ^  i  Cor.  vi.  9,  10.         5  Deut.  xxxii.  15.         *  2  Cor.  vi.  14-16. 

'  Comp.  John  xii.  7.     8  .Song  of  Sol.  i.  3,  4.     9  Literally,  "  before  the  ages."     '"  Again  nepiij/riixa,  translated  "  offscouring,"  i  Cor.  iv.  13. 

"  Comp.  z  Cor.  i.  18.        ■■^  i  Cor.  i.  20.  ^ 


EPISTLE   OF   IGNATIUS   TO   THE   EPHESIANS. 


57 


life    eternal.      "Where   is    the   wise 
man?  where  the  disputer?"  '    Where 
is  the  boasting  of  those  who  are  styled  , 
prudent?     For  our  God,  Jesus  Christ/ 
was,  according  to  the    appointment  ^ 
of  God,  conceived   in  the  womb  by 
Mary,  of  the  seed  of  David,  but  by  ^ 
the  Holy  Ghost.     He  was  born  and 
baptized,    that   by   His   passion    He 
might  purify  the  water. 


are  called  mighty  ?  For  the  Son  of  God,  who  was  be- 
gotten before  time  began,^  and  established  all  things 
according  to  the  will  of  the  Father,  He  was  conceived  in 
the  womb  of  Mary,  according  to  the  appointment  of  God, 
of  the  seed  of  David,  and  by  the  Holy  Ghost.  For  says 
[the  Scripture],  "Behold,  a  virgin  shall  be  with  child, 
and  shall  bring  forth  a  son,  and  He  shall  be  called  Im- 
manuel."  •♦  He  was  born  and  was  baptized  by  John,  that 
He  might  ratify  the  institution  committed  to  that  prophet. 


CHAP.    XIX. — THREE   CELEBRATED   MYSTERIES. 


Now  the  virginity  of  Mary  was  hid- 
den from  the  prince  of  this  world,  as 
was  also  her  offspring,  and  the  death 
of  the  Lord ;  three  mysteries  of  re- 
nown,s  which  were  wrought  in  silence 
by''  God.  How,  then,  was  He  mani- 
fested to  the  world  }^  A  star  shone 
forth  in  heaven  above  all  the  other 
stars,  the  light  of  which  was  inex- 
pressible, while  its  novelty  struck  men 
with  astonishment.  And  all  the  rest 
of  the  stars,  with  the  sun  and  moon, 
formed  a  chorus  to  this  star,  and  its 
light  was  exceedingly  great  above 
them  all.  And  there  was  agitation 
felt  as  to  whence  this  new  spectacle 
came,  so  unlike  to  everything  else 
[in  the  heavens].  Hence  every  kind 
of  magic  was  destroyed,  and  every 
bond  of  wickedness  disappeared  ;  ig- 
norance was  removed,  and  the  old 
kingdom  abolished,  God  Himself  be- . 
ing  manifested  in  human  form  for  the 
renewal  of  eternal  life.  And  now 
that  took  a  beginning  which  had  been 
prepared  by  God.  Henceforth  all 
things  were  in  a  state  of  tumult,  be- 
cause He  meditated  the  abolition  of 
death. 


Now  the  virginity  of  Mary  was  hidden  from  the  prince 
of  this  world,  as  was  also  her  offspring,  and  the  death  of 
the  Lord ;  three  mysteries  of  renown, 5  which  were 
wrought  in  silence,  but  have  been  revealed  to  us.  A  star 
shone  forth  in  heaven  above  all  that  were  before  it,  and 
its  light  was  inexpressible,  while  its  novelty  struck  men 
with  astonishment.  And  all  the  rest  of  the  stars,  with 
the  sun  and  moon,  formed  a  chorus  to  this  star.  It  far 
exceeded  them  all  in  brightness,  and  agitation  was  felt  as 
to  whence  this  new  spectacle  [proceeded].  Hence 
worldly  wisdom  became  folly ;  conjuration  was  seen  to 
be  mere  trifling ;  and  magic  became  utterly  ridiculous. 
Every  law  ^  of  wickedness  vanished  away ;  the  darkness 
of  ignorance  was  dispersed ;  and  tyrannical  authority  was 
destroyed,  God  being  manifested  as  a  man,  and  man  dis- 
playing power  as  God.  But  neither  was  the  former  a 
mere  imagination,9  nor  did  the  second  imply  a  bare  hu- 
manity ; '°  but  the  one  was  absolutely  true,"  and  the  other 
an  economical  an-angement.'^  Now  that  received  a  be- 
ginning which  was  perfected  by  God.'^  Henceforth  all 
things  were  in  a  state  of  tumult,  because  He  meditated 
the  abolition  of  death. 


X 


CHAP.      XX.  —  PROMISE     OF      ANOTHER 
LETTER. 

If  Jesus  Christ  shall  graciously  per- 
mit me  through  your  prayers,  and  if 
it  be  His  will,  I  shall,  in  a  second  lit- 
tle work  which  I  will  write  to  you, 
make  further  manifest  to  you  [the  na- 
ture of]  the  dispensation  of  which  I 
have  begun  [to  treat],  with  respect  to 
the  new  man,  Jesus  Christ,  in  His' 
faith  and  in  His  love,  in  His  suffering 
and  in  His  resurrection.  Especially 
[will  I  do  this  '•*]  if  the  Lord  make 
known  to  me  that  ye  come  together 


CHAP.    XX.  —  EXHORTATIONS   TO   STEDFASTNESS   AND    L^TTY. 

Stand  fast,  brethren,  in  the  faith  of  Jesus  Christ,  and  in 
His  love,  in  His  passion,  and  in  His  resurrection.  Do  ye 
all  come  together  in  common,  and  individually, 's  through 
grace,  in  one  faith  of  God  the  Father,  and  of  Jesus 
Christ  His  only-begotten  Son,  and  "the  first-born  of 
every  creature,"  ^^  but  of  the  seed  of  David  according  to 
the  flesh,  being  under  the  guidance  of  the  Comforter,  in 
obedience  to  the  bishop  and  the  presbytery  with  an  undi- 
vided mind,  breaking  one  and  the  same  bread,  which  is 
the  medicine  of  immortality,  and  the  antidote  which  pre- 
vents us  from  dying,  but  a  cleansing  remedy  driving  away 
evil,  [which  causes]  that  we  should  live  in  God  through 
Jesus  Christ. 


'  I  Cor.  i.  20.         2  Literally,  "  before  the  ages."        3  Or,  "  economy,"  or  "  dispensation."        Comp.  Col.  i.  25;  i  Tim,  i.  4. 

*  Isa.  vii.  14;  Matt.  i.  23.         5  Literally,  "  of  noise."        ^  Or,  "  in  the  silence  of  God  "  —  divine  silence.         ^  Literally,  "  to  the  ages." 

8  Some  read,  "  bond."        9  Literally,  "  opinion."        '°  Literally,  "  bareness."        "  Literally,  "  truth."        '^  Literally,  "  an  economy." 

'3  Or,  "  that  which  was  perfect  recei\'ed  a  beginning  from  God."         '*  The  punctuation  and  meaning  are  here  doubtful. 

'5  Literally,  "  by  name."         ^'^  Col.  i.  15. 


58 


EPISTLE   OF    IGNATIUS   TO   THE   EPHESIANS. 


man  by  man  in  common  through 
grace,  mdividually,'  in  one  faith,  and 
in  Jesus  Christ,  who  was  of  the  seed 
of  David  according  to  the  flesh,  be-  , 
ing  both  the  Son  of  man  and  the  Son'i/ 
of  God,  so  that  ye  obey  the  bishop 
and  the  presbytery  with  an  undivided 
mind,  breaking  ,one  and  the  same 
bread,  which  is  the  medicine  of  im- 
mortahty,  and  the  antidote  to  prevent 
us  from  dying,  but  [which  causes] 
that  we  should  live  for  ever  in  Jesus 
Christ. 


CHAP.    XXI. 


•  CONCLUSION. 


My  soul  be  for  yours  and  theirs^ 
whom,  for  the  honour  of  God,  ye 
have  sent  to  Smyrna ;  whence  also  I 
write  to  you,  giving  thanks  unto  the 
Lord,  and  loving  Poly  carp  even  as  I 
do  you.  Remember  me,  as  Jesus 
Christ  also  remembered  you.  Pray 
ye  for  the  Church  which  is  in  Syria, 
whence  I  am  led  bound  to  Rome,  be- 
ing the  last  of  the  faithful  who  are 
there,  even  as  I  have  been  thought 
worthy  to  be  chosen  +  to  show  forth 
the  honour  of  God.  Farewell  in  God 
the  Father,  and  in  Jesus  Christ,  our* 
common  hope. 


My  soul  be  for  yours  and  theirs  ^  whom,  for  the  hon- 
our of  God,  ye  have  sent  to  Smyrna;  whence  also  I 
vvrite  to  you,  giving  thanks  to  the  Lord,  and  loving  Poly- 
carp  even  as  I  do  you.  Remember  me,  as  Jesus  Christ 
also  remembers  you,  who  is  blessed  for  evermore.  Pray 
ye  for  the  Church  of  Antioch  which  is  in  Syria,  whence  I 
am  led  bound  to  Rome,  being  the  last  of  the  faithful  that 
are  there,  who  ^  yet  have  been  thought  worthy  to  carry 
these  chains  to  the  honour  of  God.  Fare  ye  well  in  God 
the  Father,  and  the  Lord  Jesus  Christ,  our  common  hope, 
and  in  the  Holy  Ghost.  Fare  ye  well.  Amen.  Grace 
[be  with  you]  .5 


I  Literally,  "by  name."        2  Some  render,  "  May  I,  in  my  turn,  be  the  means  of  refreshing  you  and  those,"  etc. 
3  Some  read,  "  even  as."        ^  Literally,  "  to  be  found  for."        5  Some  omit,  "  Grace  [be  with  youj." 


THE  EPISTLE  OF  IGNATIUS  TO  THE  MAGNESIANS 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  who  is  also  called  Tlieopho- 
rus,  to  the  [  Church^  blessed  in  the 
grace  of  God  the  Father,  in  Jesus 
Christ  our  Savioiir,  in  whom  I 
salute  the  Church  tuhich  is  at  Mag- 
nesia, near  the  Mteander,  and  wish 
it  abundance  of  happiness  in  God 
the  Father,  and  in  Jesus  Christ. 


Ignatius,  who  is  also  called  Theophorus,  to  the  \_Church~\ 
blessed  in  the  grace  of  God  the  Father,  in  Jesus  Christ 
our  Saviour,  in  whom  I  salute  the  Church  which  is  at 
Magnesia,  near  the  Mceander,  and  zaish  it  abundance 
of  happiness  in  God  the  Father,  and  in  Jesus  Christ, 
our  Lord,  in  whom  may  you  have  abundance  of  hap- 
piness. 


CHAP.  I. 

Having  been  informed  of  your 
godly '  love,  so  well-ordered,  I  re- 
joiced greatly,  and  determined  to 
commune  with  you  in  the  faith  of 
Jesus  Christ.  For  as  one  who  has 
been  thought  worthy  of  the  most  hon- 
ourable of  all  names,^  in  those  bonds 
which  I  bear  about,  I  commend  the 
Churches,  in  which  I  pray  for  a  union 
both  of  the  flesh  and  spirit  of  Jesus 
Christ,  the  constant  source  of  our  life, 
and  of  faith  and  love,  to  which  nothing 
is  to  be  preferred,  but  especially  of 
Jesus  and  the  Father,  in  whom,  if  we 
endure  all  the  assaults  of  the  prince 
of  this  world,  and  escape  them,  we 
shall  enjoy  God. 


REASON   OF   WRITING  THE   EPISTLE. 

Having  been  informed  of  your  godly  '  love,  so  well- 
ordered,  I  rejoiced  greatly,  and  determined  to  commune 
with  you  in  the  faith  of  Jesus  Christ.  For  as  one  who 
has  been  thought  worthy  of  a  divine  and  desirable  name, 
in  those  bonds  which  I  bear  about,  I  commend  the 
Churches,  in  which  I  pray  for  a  union  both  of  the'  flesh 
and  spirit  of  Jesus  Christ,  "  who  is  the  Saviour  of  all  men, 
but  specially  of  them  that  beheve ;  "  ^  by  whose  blood 
ye  were  redeemed ;  by  whom  ye  have  known  God,  or 
rather  have  been  known  by  Him ;  ^  in  whom  enduring, 
ye  shall  escape  all  the  assaults  of  this  world  :  for  "  He 
is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
that  which  ye  are  able."  s 


CHAP,    II.  —  I    REJOICE   IN   YOUR  MESSENGERS. 


Since,  then,  I  have  had  the  privi- 
lege of  seeing  you,  through  Damas 
your  most  worthy  bishop,  and  through 
your  worthy  presbyters  Bassus  and 
Apollonius,  and  through  my  fellow- 
servant  the  deacon  Sotio,  whose  friend- 
ship may  I  ever  enjoy,  inasmuch  as  he 
is  subject  to  the  bishop  as  to  the  grace 
of  God,  and  to  the  presbytery  as  to  the 
law  of  Jesus  Christ,  [I  now  write  **  to 
you]. 


Since,  then,  I  have  had  the  privilege  of  seeing  you, 
through  Damas  your  most  worthy  ^  bishop,  and  through 
your  worthy  ^  presbyters  Bassus  and  Apollonius,  and 
through  my  fellow-servant  the  deacon  Sotio,  whose  friend- 
ship may  I  ever  enjoy,^  inasmuch  as  he,  by  the  grace  of 
God,  is  subject  to  the  bishop  and  presbytery,  in  the  law 
of  Jesus  Christ,  [I  now  write**  to  you]. 


'  Literally,  "  according  to  God."  ^  Literally,  "  of  the  most  God-becoming  name,"  referring  either  to  the  appellation  "  Theophorus," 

or  to  that  of  "martyr"  or  "confessor."  ^  j  Tim.  iv.  lo.         *  Comp.  Gal.  iv.  9.         5  i  Cor.  x.  13.         <>  Literally,  "worthy  of  God." 

7  Literally,  "  whom  may  I  enjoy."  ^  xhe  apodosis  is  here  wanting  in  the  original,  but  must  evidently  be  supplied  in  some  such  way 
as  above. 


59 


6o 


EPISTLE   OF   IGNATIUS   TO   THE   MAGNESIANS. 


CHAP.    in. HONOUR   YOUR   YOUTHFUL    BISHOP. 


Now  it  becomes  you  also  not  to 
treat  your  bishop  too  familiarly  on 
account  of  his  youth/  but  to  yield  him 
all  reverence,  having  respect  to  ^  the 
power  of  God  the  Father,  as  I  have 
known  even  holy  presbyters  do,  not 
judging  rashly,  from  the  manifest 
youthful  appearance^  [of  their  bishop], 
but  as  being  themselves  prudent  in 
God,  submitting  to  him,  or  rather  not 
to  him,  but  to  the  Father  of  Jesus 
Christ,  the  bishop  of  us  all.  It  is 
therefore  fitting  that  you  should,  after 
no  hypocritical  fashion,  obey  [your 
bishop],  in  honour  of  Him  who  has 
willed  us  [so  to  do],  since  he  that 
does  not  so  deceives  not  [by  such 
conduct]  the  bishop  that  is  visible, 
but  seeks  to  mock  Him  that  is  invisi- 
ble. And  all  such  conduct  has  refer- 
ence not  to  man,'°  but  to  God,  who 
knows  all  secrets. 


Now  it  becomes  you  also  not  to  despise  the  age  of  your 
bishop,  but  to  yield  him  all  reverence,  according  to  the 
will  of  God  the  Father,  as  I  have  known  even  holy  pres- 
byters do,  not  having  regard  to  the  manifest  youth  [of 
their  bishop],  but  to  his  knowledge  in  God  ;  inasmuch  as 
"  not  the  ancient  are  [necessarily]  wise,  nor  do  the  aged 
understand  prudence ;  but  there  is  a  spirit  in  men."  * 
For  Daniel  the  wise,  at  twelve  years  of  age,  became  pos- 
sessed of  the  divine  Spirit,  and  convicted  the  elders,  who 
in  vain  carried  their  grey  hairs,  of  being  false  accusers, 
and  of  lusting  after  the  beauty  of  another  man's  wife.s 
Samuel  also,  when  he  was  but  a  little  child,  reproved  Eli, 
who  was  ninety  years  old,  for  giving  honour  to  his  sons 
rather  than  to  God.^  In  like  manner,  Jeremiah  also  re- 
ceived this  message  from  God,  "  Say  not,  I  am  a  child."  7 
Solomon  too,  and  Josiah,  [exemplified  the  same  thing.] 
The  former,  being  made  king  at  twelve  years  of  age,  gave 
that  terrible  and  difficult  judgment  in  the  case  of  the  two 
women  concerning  their  children.*^  The  latter,  coming  to 
the  throne  when  eight  years  old,''  cast  down  the  altars  and 
temples  [of  the  idols],  and  burned  down  the  groves,  for 
they  were  dedicated  to  demons,  and  not  to  God.  And  he 
slew  the  false  priests,  as  the  corrupters  and  deceivers  of 
men,  and  not  the  worshippers  of  the  Deity.  Wherefore 
youth  is  not  to  be  despised  when  it  is  devoted  to  God. 
But  he  is  to  be  despised  who  is  of  a  wicked  mind,  although 
he  be  old,  and  full  of  wicked  days."  Timothy  the  Christ- 
bearer  was  young,  but  hear  what  his  teacher  writes  to  him  : 
"  Let  no  man  despise  thy  youth,  but  be  thou  an  example 
of  the  believers  in  word  and  in  conduct."  "  It  is  becoming, 
therefore,  that  ye  also  should  be  obedient  to  your  bishop, 
and  contradict  him  in  nothing ;  for  it  is  a  fearful  thing  to 
contradict  any  such  person.  For  no  one  does  [by  such 
conduct]  deceive  him  that  is  visible,  but  does  [in  reality] 
seek  to  mock  Him  that  is  invisible,  who,  however,  cannot 
be  mocked  by  any  one.  And  every  such  act  has  respect 
not  to  man,  but  to  God.  For  God  says  to  Samuel, 
"  They  have  not  mocked  thee,  but  Me."  '^  And  Moses 
declares,  "  For  their  murmuring  is  not  against  us,  but 
against  the  Lord  God."  '*  No  one  of  those  has,  [in  fact,] 
remained  unpunished,  who  rose  up  against  their  superiors. 
For  Dathan  and  Abiram  did  not  speak  against  the  law, 
but  against  Moses,'5  and  were  cast  down  alive  into  Hades. 
Korah  also,'*"  and  the  two  hundred  and  fifty  who  conspired 
with  him  against  Aaron,  were  destroyed  by  fire.  Absalom, 
again, '7  who  had  slain  his  brother,  became  suspended  on 
a  tree,  and  had  his  evil-designing  heart  thrust  through 
with  darts.  In  like  manner  was  Abeddadan  '^^  beheaded 
for  the  same  reason.  Uzziah,'^  when  he  presumed  to 
oppose  the  priests  and  the  priesthood,  was  smitten  with 
leprosy.  Saul  also  was  dishonoured,^"  because  he  did  not 
wait  for  Samuel  the  high  priest.  It  behoves  you,  there- 
fore, also  to  reverence  your  superiors. 


'  Literally,  "  to  use  the  age  of  your  bishop."        ^  Literally,  "  according  to."        3  Literally,  "  youthful  condition." 
*  Job  xxxii.  8,9.        S  Dan.  xiii.  (Apoc).         *  i  Sam.  iii   i.         '  Jer.  i.  7.         '  i  Kings  lii.  16. 
"  2  Kings  xxii.  xxiii.         ^°  Literally,  "  to  flesh."         "  Dan.  xiii.  52  (Apoc).         '^  i  Tim.  iv.  12. 

'3  I  Sam.  viii.  7.         '*  Ex.  xvi.  8.         '5  Num.  xvi.  i.         '6  Num.  xvi.  31.         "  2  Sam.  xviii.  14. 

'^  Sheba  is  referred  to  under  this  name:  see  2  Sam,  xx.   22.         '9  2  Chron.  xxvi.  20.        ^°  i  Sam.  xiii.  11. 


EPISTLE   OF    IGNATIUS   TO   THE    MAGNESIANS. 


6i 


CHAP.  IV, SOME    WICKEDLY    ACT    INDEPENDENTLY    OF   THE    13ISHOP. 


It  is  fitting,  then,  not  only  to  be 
called  Christians,  but  to  be  so  in  real- 
ity :  as  some  indeed  give  one  the  title 
of  bishop,  but  do  all  things  without 
him.  Now  such  persons  seem  to  me 
to  be  not  possessed  of  a  good  con- 
science, seeing  they  are  not  stedfastly 
gathered  together  according  to  the 
commandment. 


It  is  fitting,  then,  not  only  to  be  called  Christians,  but 
to  be  so  in  reality.  For  it  is  not  the  being  called  so, 
but  the  being  really  so,  that  renders  a  man  blessed.  To 
those  who  indeed  talk  of  the  bishop,  but  do  all  things 
without  him,  will  He  who  is  the  true  and  first  Bishop, 
and  the  only  High  Priest  by  nature,  declare,  "  Why  call 
ye  Me  Lord,  and  do  not  the  things  which  I  say?  "  '  For 
such  persons  seem  to  me  not  possessed  of  a  good  con- 
science, but  to  be  simply  dissemblers  and  hypocrites. 


CHAP.   V. DEATH   IS   THE    FATE   OF  ALL   SUCH. 


Seeing,  then,  all  things  have  an 
end,  these  two  things  are  simulta- 
neously set  before  us  —  death  and 
life ;  and  every  one  shall  go  unto  his 
own  place.  For  as  there  are  two 
kinds  of  coins,  the  one  of  God,  the 
other  of  the  world,  and  each  of  these 
has  its  special  character  stamped  upon 
it,  [so  is  it  also  here.]  -  The  unbe- 
lieving are  of  this  world  ;  but  the  be- 
lieving have,  in  love,  the  character  of 
God  the  Father  by  Jesus  Christ,  by 
whom,  if  we  are  not  in  readiness 
to  die  into  His  passion,  ^  His  life  is 
not  in  us. 


Seeing,  then,  all  things  have  an  end,  and  there  is  set 
before  us  life  upon  our  observance  [of  God's  precepts], 
but  death  as  the  result  of  disobedience,  and  every  one, 
according  to  the  choice  he  makes,  shall  go  to  his  own 
place,  let  us  flee  from  death,  and  make  choice  of  life. 
For  I  remark,  that  two  different  characters  are  found 
among  men  —  the  one  true  coin,  the  other  spurious. 
The  truly  devout  man  is  the  right  kind  of  coin,  stamped 
by  God  Himself.  The  ungodly  man,  again,  is  false  coin, 
unlawful,  spurious,  counterfeit,  wrought  not  by  God,  but 
by  the  devil.  I  do  not  mean  to  say  that  there  are  two 
different  human  natures,  but  that  there  is  one  humanity, 
sometimes  belonging  to  God,  and  sometimes  to  the  devil. 
If  any  one  is  truly  religious,  he  is  a  man  of  God  ;  but  if  he 
is  irreligious,  he  is  a  man  of  the  devil,  made  such,  not  by 
nature,  but  by  his  own  choice.  The  unbelieving  bear 
the  image  of  the  prince  of  wickedness.  The  believing 
possess  the  image  of  their  Prince,  God  the  Father,  and 
Jesus  Christ,  througli  whom,  if  we  are  not  in  readiness  to 
die  for  the  truth  into  His  passion,  ^  His  life  is  not  in  us. 

CHAP.    VI. PRESERVE    HARMONY. 


Since  therefore  I  have,  in  the  per- 
sons before  mentioned,  beheld  the 
whole  multitude  of  you  in  faith  and 
love,  I  exhort  you  to  study  to  do  all 
things  with  a  divine  harmony,'*  while 
your  bishop  presides  in  the  place  of 
God,  and  your  presbyters  in  the  place 
of  the  assembly  of  the  apostles,  along 
with  your  deacons,  who  are  most  dear 
to  me,  and  are  entrusted  with  the 
ministry Hif  Jesus  Christ,  who  was  with 
the  Father  before  the  beginning  of 
time,5  and  in  the  end  was  revealed. 
Do  ye  all  then,  imitating  the  same 
divine  conduct,^  pay  respect  to  one 
another,  and  let  no  one  look  upon  his 
neighl)our  after  the  flesh,  but  do  ye 
continually  love  each  other  in  Jesus 
Christ.  Let  nothing  exist  among  you 
that  may  divide  you  ;  but  be  ye  united 
with  your  bishop,  and  those  that  pre- 
side over  you,  as  a  type  and  evidence 
of  your  immortality.^ 


Since  therefore  I  have,  in  the  persons  before  men- 
tioned, beheld  the  whole  multitude  of  you  in  faith  and 
love,  I  exhort  you  to  study  to  do  all  things  with  a  divine 
harmony,-*  while  your  bishop  presides  in  the  place  of 
God,  and  your  presbyters  in  the  place  of  the  assembly 
of  the  apostles,  along  with  your  deacons,  who  are  most 
dear  to  me,  and  are  entrusted  with  the  ministry  of  Jesus 
Christ.  He,  being  begotten  by  the  Father  before  the 
beginning  of  time,5  was  God  the  Word,  the  only-begotten 
Son,  and  remains  the  same  for  ever ;  for  "  of  His  king- 
dom there  shall  be  no  end,"  ^  says  Daniel  the  prophet. 
Let  us  all  therefore  love  one  another  in  harmony,  and  let 
no  one  look  upon  his  neighbour  according  to  the  flesh, 
but  in  Christ  Jesus.  Let  nothing  exist  among  you  which 
may  divide  you  ;  but  be  ye  united  with  your  bishop, 
being  through  him  subject  to  God  in  Christ. 


'  Luke  vi.  46.         2  'j'he  apodosis  is  wanting  in  the  original,  and  some  prefer  finding  it  in  the  following  sentence 

3  Or,  "  after  the  likeness  of  His  passion."         ■*  Literally,  "  in  harmony  of  God."         5  Literally,  "  before  the  ages." 

6  Dan.  ii.  44,  vii.  14,  27         7  Literally,  "  receiving  the  like  manners  of  God."        *  The  meaning  is  here  doubtfuL 


62 


EPISTLE   OF   IGNATIUS  TO   THE   MAGNESIANS. 


CHAP.    VII. DO    NOTHING   WITHOUT   THE    BISHOP   AND    PRESBYTERS. 


As  therefore  the  Lord  did  nothing 
without  the  Father,  being  united  to 
Him,  neither  by  Himself  nor  by  the 
apostles,  so  neither  do  ye  anything 
without  the  bishop  and  presbyters. 
Neither  endeavour  that  anything  ap- 
pear reasonable  and  proper  to  your- 
selves apart ;  but  being  come  together 
into  the  same  place,  let  there  be  one 
prayer,  one  supplication,  one  mind, 
one  hope,  in  love  and  in  joy  undefiled. 
There  is  one  Jesus  Christ,  than  whom 
nothing  is  more  excellent.  Do  ye 
therefore  all  run  together  as  into  one 
temple  of  God,  as  to  one  altar,  as  to 
one  Jesus  Christ,  who  came  forth  from 
one  Father,  and  is  with  and  has  gone 
to  one. 


As  therefore  the  Lord  does  nothing  without  the  Father, 
for  says  He,  "  I  can  of  mine  own  self  do  nothing,"  '  so 
do  ye,  neither  presbyter,  nor  deacon,  nor  layman,  do  any- 
thing without  the  bishop.  Nor  let  anything  appear  com- 
mendable to  you  which  is  destitute  of  his  approval.^ 
For  every  such  thing  is  sinful,  and  opposed  [to  the  will 
of]  God.  Do  ye  all  come  together  into  the  same  place 
for  prayer.  Let  there  be  one  common  supplication,  one 
mind,  one  hope,  with  faith  unblameable  in  Christ  Jesus, 
than  which  nothing  is  more  excellent.  Do  ye  all,  as  one 
man,  run  together  into  the  temple  of  God,  as  unto  one 
altar,  to  one  Jesus  Christ,  the  High  Priest  of  the  unbe- 
gotten  God. 


CHAP.   VIII. CAUTION  AGAINST   FALSE   DOCTRINES. 


Be  not  deceived  with  strange  doc- 
trines, nor  with  old  fables,  which  are 
unprofitable.  For  if  we  still  live 
according  to  the  Jewish  law,  we  ac- 
knowledge that  we  have  not  received 
grace.  For  the  divinest  prophets 
lived  according  to  Christ  Jesus.  On 
this  account  also  they  were  perse- 
cuted, being  inspired  by  His  grace  to 
fully  convince  the  unbelieving  that 
there  is  one  God,  who  has  manifested 
Himself  by  Jesus  Christ  His  Son,  who 
is  His  eternal  Word,  not  proceeding 
forth  from  silence, s  and  who  in  all 
things  pleased  Him  that  sent  Him. 


Be  not  deceived  with  strange  doctrines,  "nor  give 
heed  to  fables  and  endless  genealogies,"  ^  and  things  in 
which  the  Jews  make  their  boast.  "  Old  things  are 
passed  away :  behold,  all  things  have  become  new."  ■* 
For  if  we  still  live  according  to  the  Jewish  law,  and  the 
circumcision  of  the  flesh,  we  deny  that  we  have  received 
grace.  For  the  divinest  prophets  lived  according  to 
Jesus  Christ.  On  this  account  also  they  were  persecuted, 
being  inspired  by  grace  to  fully  convince  the  unbelieving 
that  there  is  one  God,  the  Almighty,  who  has  manifested 
Himself  by  Jesus  Christ  His  Son,  who  is  His  Word,  not 
spoken,  but  essential.  For  He  is  not  the  voice  of  an 
articulate  utterance,  but  a  substance  begotten  by  divine 
power,  who  has  in  all  things  pleased  Him  that  sent  Him.^ 


CH.\P.   IX.  —  LET   us   LIVE   WITH   CHRIST. 


If,  therefore,  those  who  were  brought 
up  in  the  ancient  order  of  things  7 
have  come  to  the  possession  of  a  new*^ 
hope,  no  longer  observing  the  Sab- 
bath, but  living  in  the  observance  '°  of 
the  Lord's  Day,  on  which  also  our 
life  has  sprung  up  again  by  Him  and 
by  His  death  —  whom  some  deny,  by 
which  mystery  we  have  obtained 
faith, "^  and  therefore  endure,  that  we 
may  be  found  the  disciples  of  Jesus 
Christ,  our  only  Master  —  how  shall 
we  be  able  to  live  apart  from  Him, 
whose  disciples  the  prophets  them- 
selves in  the  Spirit  did  wait  for  Him 
as  their  Teacher?  And  therefore  He 
whom  they  rightly  waited  for,  being 
come,  raised  them  from  the  dead.'^ 


If,  then,  those  who  were  conversant  with  the  ancient 
Scriptures  came  to  newness  of  hope,  expecting  the  com- 
ing of  Christ,  as  the  Lord  teaches  us  when  He  says,  "  If 
ye  had  believed  Moses,  ye  would  have  believed  Me,  for 
he  wrote  of  Me  ;  "  ^  and  again,  "  Your  father  Abraham 
rejoiced  to  see  My  day,  and  he  saw  it,  and  was  glad  ;  for 
before  Abraham  was,  I  am  ;  "  "  how  shall  we  be  able  to 
live  without  Him?  The  prophets  were  His  servants, 
and  foresaw  Him  by  the  Spirit,  and  waited  for  Him  as 
their  Teacher,  and  expected  Him  as  their  Lord  and 
Saviour,  saying,  "  He  will  come  and  save  us."  '^  Let  us 
therefore  no  longer  keep  the  Sabbath  after  the  Jewish 
manner,  and  rejoice  in  days  of  idleness  ;  for  "  he  that 
does  not  work,  let  him  not  eat."  "*  For  say  the  [holy] 
oracles,  *'  In  the  sweat  of  thy  face  shalt  thou  eat  thy 
bread."  's  But  let  every  one  of  you  keep  the  Sabbath 
after  a  spiritual  manner,  rejoicing  in  meditation  on  the 
law,  not  in  relaxation  of  the  body,  admiring  the  work- 


'  John  V.  30.         2  Qr,  "  contrary  to  his  judtjment.  "         ^  z  Tim.  i.  4.        *  2  Cor.  v.  17.        S  Some  have  argued  that  the  Gnostic  Siy^, 
tilencCy  is  here  referred  to,  and  have  consequently  inferred  that  this  epistle  could  not  have  been  written  by  Ignatius. 

6  Some  read  u7ro<rT^<rai'Ti,  "  that  gave  Him  His  hypostasis,  or  substance."         '     Literally,  "  in  old  things."        8  Qr,  "  newness  of." 
9  John  V.  46.         '°  Or,  "  according  to."         "  John  viii.  56,  58.         '-  Literally,  "  we  have  received  to  believe."         '^  Isa.  x.xxv.  4. 
'*  2  Thess.  iii.  10.         'S  Gen.  iii.  19.         '*  Comp.  Matt,  xxvii.  52. 


EPISTLE   OF   IGNATIUS   TO   THE   MAGNESIANS.  63 

manship  of  God,  and  not  eating  things  prepared  the  day 
before,  nor  using  hikewarm  drinks,  and  walking  within  a 
prescribed  space,  nor  finding  delight  in  dancing  and 
plaudits  which  have  no  sense  in  them.'  And  after  the 
observance  of  the  Sabbath,  let  every  friend  of  Christ 
keep  the  Lord's  Day  as  a  festival,  the  resurrection-day, 
the  queen  and  chief  of  all  the  days  [of  the  week]. 
Looking  forward  to  this,  the  prophet  declared,  "  To  the 
end,  for  the  eighth  day,"  ^  on  which  our  life  both  sprang 
up  again,  and  the  victory  over  death  was  obtained  in 
Christ,  whom  the  children  of  perdition,  the  enemies  of 
the  Saviour,  deny,  "  whose  god  is  their  belly,  who  mind 
earthly  things,"  ^  who  are  "lovers  of  pleasure,  and  not 
lovers  of  God,  having  a  form  of  godliness,  but  denying 
the  power  thereof."  ^  These  make  merchandise  of  Christ, 
corrupting  His  word,  and  giving  up  Jesus  to  sale  :  they 
are  corrupters  of  women,  and  covetous  of  other  men's 
possessions,  swallowing  up  wealth  5  insatiably  ;  from  whom 
may  ye  be  delivered  by  the  mercy  of  God  through  our 
I^ord  Jesus  Christ ! 

CHAP.    X. BEWARE   OF   JUDAIZING. 

Let  us  not,  therefore,  be  insensible  Let  us  not,  therefore,  be  insensible  to  His  kindness, 

to  His  kindness.  For  were  He  to  For  were  He  to  reward  us  according  to  our  works,  we 
reward  us  according  to  our  works,  we  should  cease  to  be.  For  "  if  Thou,  Lord,  shalt  mark 
should  cease  to  be.  Therefore,  hav-  iniquities,  O  Lord,  who  shall  stand?  "^  Let  us  therefore 
ing  become  His  disciples,  let  us  learn  prove  ourselves  worthy  of  that  name  which  we  have 
to  live  according  to  the  principles  of  received.  For  whosoever  is  called  by  any  other  name 
Christianity.''  For  whosoever  is  called  besides  this,  he  is  not  of  God  ;  for  he  has  not  received 
by  any  other  name  besides  this,  is  not  the  prophecy  which  speaks  thus  concerning  us  :  "  The 
of  God.  Lay  aside,  therefore,  the  people  shall  be  called  by  a  new  name,  which  the  Lord 
evil,  the  old,  the  sour  leaven,  and  be  shall  name  them,  and  shall  be  a  holy  people."  ^  This 
ye  changed  into  the  new  leaven,  which  was  first  fulfilled  in  Syria  ;  for  "  the  disciples  were  called 
is  Jesus  Christ.  Be  ye  salted  in  Him,  Christians  at  Antioch,"  9  when  Paul  and  Peter  were  lay- 
lest  any  one  among  you  should  be  ing  the  foundations  of  the  Church.  Lay  aside,  therefore, 
corrupted,  since  by  your  savour  ye  the  evil,  the  old,  the  corrupt  leaven, '°  and  be  ye  changed 
shall  be  convicted.  It  is  absurd  to  into  the  new  leaven  of  grace.  Abide  in  Christ,  that  the 
profess  '^  Christ  Jesus,  and  to  Judaize.  stranger  "  may  not  have  dominion  over  you.  It  is  absurd 
For  Christianity  did  not  embrace  '^  to  speak  of  Jesus  Christ  with  the  tongue,  and  to  cherish 
Judaism,  but  Judaism  Christianity,  in  the  mind  a  Judaism  which  has  now  come  to  an  end. 
that  so  every  tongue  which  believeth  For  where  there  is  Christianity  there  cannot  be  Judaism, 
might  be  gathered  together  to  God.         For  Christ  is  one,  in  whom  every  nation  that  believes, 

and  every  tongue  that  confesses,  is  gathered  unto  God. 
And  those  that  were  of  a  stony  heart  have  become  the 
children  of  Abraham,  the  friend  of  God ;  '■♦  and  in  his 
seed  all  those  have  been  blessed  '5  who  were  ordained  to 
eternal  hfe  '^  in  Christ. 

CHAP.   XI.  —  I   WRITE   THESE   THINGS   TO   WARN  YOU. 

These  things  [I  address  to   you].  These  things  [I  address  to  you],  my  beloved,  not  that 

my  beloved,  not  that  I  know  any  of  1  know  any  of  you  to  be  in  such  a  state  ;  '^  but,  as  less 

you  to  be  in  such  a  state ;  '^  but,  as  than  any  of  you,  I  desire  to  guard  you  beforehand,  that 

less  than  any  of  you,  I  desire  to  guard  ye  fall  not  upon  the  hooks  of  vain  doctrine,  but  that  you 

you  beforehand,  that  ye  fall  not  upon  may  rather  attain  to  a  full  assurance  in  Christ,  who  was 

the  hooks  of  vain  doctrine,  but  that  begotten  by  the  Father  before  all  ages,  but  was  afterwards 

'  Reference  is  here  made  to  well-known  Jewish  opinions  and  practices  with  respect  to  the  Sabbath.     The  Talmud  fixes  2000  cubits  as  the 
space  lawful  to  be  traversed.     Philo  (De  Therap.)  refers  to  the  dancing,  etc.         -  Ps.  vi.  .\ii.  (inscrip.).         3  phil.  iii.  18,  19. 

*  2  Tim.  iii   4.       s  Literally,  "  whirlpools  of  wealth."        ^  Ps.  c.\xx.  3.        7  Literally,  "  according  to  Christianity."        8  Isa.  Ixii.  2,  12. 
9  Acts  xi.  26.         '°  I  Cor.  V.  7.         ''  Or,  "  enemy  "         '-  Some  read,  "  to  name."         "  Literally,  "  believe  into,"  merge  into. 
'♦  Matt,  iii  9;  Isa   xli.  8;  Janies  ii.  23.     Some  read,  "  children  of  God,  friends  of  Abraham."        'S  Gen.  xxviii.  14.        '^  Acts  xiii.  48. 
*'  i.e.,  addicted  to  the  error  of  Judaizing. 


64 


EPISTLE   OF   IGNATIUS   TO   THE   MAGNESIANS. 


ye  attain  to  full  assurance  in  regard  to 
the  birth,  and  passion,  and  resurrec- 
tion which  took  place  in  the  time  of 
the  government  of  Pontius  Pilate,  be- 
ing truly  and  certainly  accomplished 
by  Jesus  Christ,  who  is  our  hope,' 
from  which  may  no  one  of  you  ever 
be  turned  aside. 


born  of  the  Virgin  Mary  without  any  intercourse  with 
man.  He  also  lived  a  holy  life,  and  healed  every  kind  of 
sickness  and  disease  among  the  people,  and  wrought  signs 
and  wonders  for  the  benefit  of  men ;  and  to  those  who 
had  fallen  into  the  error  of  polytheism  He  made  known 
the  one  and  only  true  God,  His  Father,  and  underwent 
the  passion,  and  endured  the  cross  at  the  hands  of  the 
Christ-killing  Jews,  under  Pontius  Pilate  the  governor  and 
Herod  the  king.  He  also  died,  and  rose  again,  and  as- 
cended into  the  heavens  to  Him  that  sent  Him,  and  is 
sat  down  at  His  right  hand,  and  shall  come  at  the  end  of 
the  world,  with  His  Father's  glory,  to  judge  the  living 
and  the  dead,  and  to  render  to  every  one  according  to 
his  works. 2  He  who  knows  these  things  with  a  full  assur- 
ance, and  believes  them,  is  happy ;  even  as  ye  are  now 
the  lovers  of  God  and  of  Christ,  in  the  full  assurance  of 
our  hope,  from  which  may  no  one  of  us  ^  ever  be  turned 
aside  ! 


CHAP.   XII.  —  VE  ARE   SUPERIOR  TO   ME. 


May  I  enjoy  you  in  all  respects,  if 
indeed  I  be  worthy  !  For  though  I 
am  bound,  I  am  not  worthy  to  be 
compared  to  any  of  you  that  are  at 
liberty.  I  know  that  ye  are  not  puffed 
up,  for  ye  have  Jesus  Christ  in  your- 
selves. And  all  the  more  when  I 
commend  you,  I  know  that  ye  cherish 
modesty '^  of  spirit;  as  it  is  written, 
"The  righteous  man  is  his  own  ac- 
cuser." 5 


May  I  enjoy  you  in  all  respects,  if  indeed  I  be  worthy  ! 
For  though  I  am  bound,  I  am  not  worthy  to  be  compared 
to  one  of  you  that  are  at  liberty.  I  know  that  ye  are  not 
puffed  up,  for  ye  have  Jesus  in  yourselves.  And  all  the 
more  when  I  commend  you,  I  know  that  ye  cherish  mod-  ■ 
esty  ■*  of  spirit ;  as  it  is  written,  "  The  righteous  man  is 
his  own  accuser ;  "  5  and  again,  "  Declare  thou  first  thine 
iniquities,  that  thou  mayest  be  justified ;  "  ^  and  again, 
"  When  ye  shall  have  done  all  things  that  are  commanded 
you,  say.  We  are  unprofitable  servants  j  "  7  "  for  that  which 
is  highly  esteemed  among  men  is  abomination  in  the  sight 
of  God."  ^  For  says  [the  Scripture],  "God  be  merciful 
to  me  a  sinner."  9  Therefore  those  great  ones,  Abraham 
and  Job,'°  styled  themselves  "  dust  and  ashes"  "  before 
God.  And  David  says,  "W'ho  am  I  before  Thee,  O  Pord, 
that  Thou  hast  glorified  me  hitherto  ?  "  '^  And  Moses,  who 
was  "  the  meekest  of  all  men,"  '^  saith  to  God,  "  I  am  of 
a  feeble  voice,  and  of  a  slow  tongue."  '•♦  Be  ye  therefore 
also  of  a  humble  spirit,  that  ye  may  be  exalted  ;  for  "  he 
that  abaseth  himself  shall  be  exalted,  and  he  that  exalteth 
himself  shall  be  abased."  '5 


CHAP.    XIII. BE    ESTABLISHED    IN    FAITH    AND   UNITY. 


Study,  therefore,  to  be  established 
in  the  doctrines  of  the  Lord  and  the 
apostles,  that  so  all  things,  whatsoever 
ye  do,  may  prosper  both  in  the  flesh 
and  spirit ;  in  faith  and  love  ;  in  the 
Son,  and  in  the  Father,  and  in  the 
Spirit ;  in  the  beginning  and  in  the  end  ; 
with  your  most  admirable  bishop,  and 
the  well-compacted  spiritual  crown 
of  your  presbytery,  and  the  deacons 
who  are  according  to  God.  Be  ye 
subject  to  the  bishop,  and  to  one  an- 
other, as  Jesus  Christ  to  the  Father, 


Study,  therefore,  to  be  established  in  the  doctrines  of 
the  Lord  and  the  apostles,  that  so  all  things,  whatsoever 
ye  do,  may  prosper,  both  in  the  flesh  and  spirit,  in  faith 
and  love,  with  your  most  admirable  bishop,  and  the  well- 
compacted  ""  spiritual  crown  of  your  presbytery,  and  the 
deacons  who  are  according  to  God.  Be  ye  subject  to 
the  bishop,  and  to  one  another,  as  Christ  to  the  Father, 
that  there  may  be  a  unity  according  to  God  among  you. 


'  I  Tim.  i.  I.        *  2  Tim.  iv.  i;  Rom.  ii.  6.         3  Some  read,  "of  you."        ■*  Literally,  "are  reverent."         S  Prov.  xyiii.  17  (LXX.). 
6  Isa.  xliii.  26.       '  Luke  xvii.  10.       *  Luke  xvi.  15.        ?  Luke  xviii.  13.        '°  Some  read,  "Jacob."        "  Gen.  xviii.  27;  Job  xxx.  19. 
'2  1  Chron.  xvii.  16.         '3  Num.  xii.  3.         '■♦  Ex.  iv.  10.         *i  Luke  xiv.  11.         '*  Literally,  "  vifell-woven." 


EPISTLE    OF    IGNATIUS   TO   THE    MAGNESIANS. 


65 


according  to  the  flesh,  and  the  apos- 
tles to  Christ,  and  to  the  Father,  and 
to  the  Spirit ;  that  so  there  may  be  a 
union  both  fleshly  and  spiritual. 


CHAP.    XIV. YOUR   PRAYERS   REQUESTED. 


Knowing  as  I  do  that  ye  are  full  of 
God,  I  have  but  briefly  exhorted  you. 
Be  mindful  of  me  in  your  prayers, 
that  I  may  attain  to  God  ;  and  of  the 
Church  which  is  in  Syria,  whence  I 
am  not  worthy  to  derive  my  name  : 
for  I  stand  in  need  of  your  united 
prayer  in  God,  and  your  love,  that 
the  Church  which  is  in  Syria  may  be 
deemed  worthy  of  being  refreshed  ^ 
by  your  Church. 


Knowing  as  I  do  that  ye  are  full  of  all  good,  I  have  but 
briefly  exhorted  you  in  the  love  of  Jesus  Christ.  Be 
mindful  of  me  in  your  prayers,  that  I  may  attain  to  God ; 
and  of  the  Church  which  is  in  Syria,  of  whom  I  am  not 
worthy  to  be  called  bishop.  For  I  stand  in  need  of  your 
united  prayer  in  God,  and  of  your  love,  that  the  Church 
which  is  in  Syria  may  be  deemed  worthy,  by  your  good 
order,  of  being  edified  '  in  Christ. 


CHAP.    XV. SALUTATIONS. 


The  Ephesians  from  Smyrna 
(whence  I  also  write  to  you),  who  are 
here  for  the  glory  of  God,  as  ye  also 
are,  who  have  in  all  things  refreshed 
me,  salute  you,  along  with  Polycarp, 
the  bishop  of  the  Smyrngeans.  The 
rest  of  the  Churches,  in  honour  of 
Jesus  Christ,  also  salute  you.  Fare  ye 
well  in  the  harmony  of  God,  ye  who 
have  obtained  the  inseparable  Spirit, 
who  is  Jesus  Christ. 


The  Ephesians  from  Smyrna  (whence  I  also  wTite  to 
you),  who  are  here  for  the  glory  of  God,  as  ye  also  are, 
who  have  in  all  things  refreshed  me,  salute  you,  as  does 
also  Polycarp.  The  rest  of  the  Churches,  in  honour  of 
Jesus  Christ,  also  salute  you.  Fare  ye  well  in  harmony, 
ye  who  have  obtained  the  inseparable  Spirit,  in  Christ 
Jesus,  by  the  will  of  God. 


'  Literally,  "  of  being  fed  as  by  a  shepherd."        ^  Literally,  "  of  being  sprinkled  with  dew." 
[N.B.  —  In  cap.  L\.,  note  6,  the  reference  is  to  the  title  of  these  two  psalms,  as  rendered  by  the  LXX. 


Eis  TO  TtAos  virip  rrji  oySdijs.J 


THE  EPISTLE  OF  IGNATIUS  TO  THE  TRALLIANS. 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  who  is  also  called  Theoph- 
orus,  to  the  holy  Church  which  is 
at  Tralles,  in  Asia,  beloved  of  God, 
the  Father  of  Jesus  Christ,  elect, 
atid  worthy  of  God, possessing  peace 
through  the  flesh,  and  blood,  and 
passion  of  Jesus  Christ,  who  is  our 
hope,  through  our  rising  again  to 
Him,^  which  also  I  salute  in  its 
fulness^  and  in  the  apostolical  char- 
acter,^ and  wish  abundance  of  hap- 
piness. 


Ignatius,  who  is  also  called  Theophorus,  to  the  holy  Church 
which  is  at  Tralles,  beloved  by  God  the  Father,  and 
Jesus  Christ,  elect,  and  worthy  of  God,  possessitig  peace 
through  the  flesh  and  Spirit  of  Jesus  Christ, who  is  our 
hope,  in  His  passioji  by  the  cross  and  death,  and  iti  His 
resurrection,  which  also  I  salute  in  its  fulness,^  and  in 
the  apostolical  character,^  and  wish  abujidance  of 
happiness. 


CHAP.    I, ACKNOWLEDGMENT   OF   THEIR   EXCELLENCE. 


I  know  that  ye  possess  an  unblame- 
able  and  sincere  mind  in  patience,  and 
that  not  only  in  present  practice,5  but 
according  to  inherent  nature,  as  Po- 
lybius  your  bishop  has  shown  me,  who 
has  come  to  Smyrna  by  the  will  of  God 
and  Jesus  Christ,  and  so  sympathized 
in  the  joy  which  I,  who  am  bound  in 
Christ  Jesus,  possess,  that  I  beheld 
your  whole  multitude  in  him.  Having 
therefore  received  through  him  the 
testimony  of  your  good-will,  according 
to  God,  I  gloried  to  find  you,  as  I 
knew  you  were,  the  followers  of  God. 


I  know  that  ye  possess  an  unblameable  and  sincere 
mind  in  patience,  and  that  not  only  for  present  use,^  but 
as  a  permanent  possession,  as  Polybius  your  bishop  has 
shown  me,  who  has  come  to  Smyrna  by  the  will  of  God 
the  Father,  and  the  Lord  Jesus  Christ,  His  Son,  with  the 
co-operation  of  the  Spirit,  and  so  sympathized  in  the  joy 
which  I,  who  am  bound  in  Christ  Jesus,  possess,  that  I 
beheld  y9ur  whole  multitude  in  Him.  Having  therefore 
received  through  him  the  testimony  of  your  good-will 
according  to  God,  I  gloried  to  find  that  you  were  the 
followers  of  Jesus  Christ  the  Saviour. 


CHAP.    IL  — 

For,  since  ye  are  subject  to  the 
bishop  as  to  Jesus  Christ,  ye  appear 
to  me  to  live  not  after  the  manner  of 
men,  but  according  to  Jesus  Christ, 
who  died  for  us,  in  order,  by  believing 
in  His  death,  ye  may  escape  from 
death.  It  is  therefore  necessary  that, 
as  ye  indeed  do,  so  without  the  bishop 
ye  should  do  nothing,  but  should  also 


BE   SUBJECT   TO   THE   BISHOP,    ETC. 

Be  ye  subject  to  the  bishop  as  to  the  Lord,  for  "  he 
watches  for  your  souls,  as  one  that  shall  give  account  to 
God."  ^  Wherefore  also,  ye  appear  to  me  to  live  not  after 
the  manner  of  men,  but  according  to  Jesus  Christ,  who 
died  for  us,  in  order  that,  by  believing  in  His  death,  ye 
may  by  baptism  be  made  partakers  of  His  resurrection. 
It  is  therefore  necessary,  whatsoever  things  ye  do,  to  do 
nothing  without  the  bishop.  And  be  ye  subject  also  to 
the  presbytery,  as  to  the  apostles  of  Jesus  Christ,  who  is 


'  Some  render,  "  in  the  resurrection  which  is  by  Him."     ^  Either,  "  the  whole  members  of  the  Church,"  or,  "  in  the  fulness  of  blessing." 
3  Either,  "  as  an  apostle,"  or,  "  in  the  apostolic  form."        *  Literally,  "  not  for  use,  but  for  a  possession." 
S  Literally,  "  not  according  to  use,  but  according  to  nature."        *>  Heb.  xiii.  17. 


66 


EPISTLE   OF    IGNATIUS   TO   THE   TRALLIANS. 


67 


be  subject  to  the  presbytery,  as  to  the 
apostle  of  Jesus  Christ,  who  is  our 
hope,  in  whom,  if  we  hve,  we  shall 
[at  last]  be  found.  It  is  fitting  also 
that  the  deacons,  as  being  [the  min- 
isters] of  the  mysteries  of  Jesus  Christ, 
should  in  every  respect  be  pleasing  to 
all.'  For  they  are  not  ministers  of 
meat  and  drink,  but  servants  of  the 
Church  of  God.  They  are  bound, 
therefore,  to  avoid  all  grounds  of 
accusation  [against  them],  as  they 
would  do  fire. 


our  hope,  in  whom,  if  we  live,  we  shall  be  found  in  Him. 
It  behoves  you  also,  in  every  way,  to  please  the  deacons, 
who  are  [ministers]  of  the  mysteries  of  Christ  Jesus  ;  for 
they  are  not  ministers  of  meat  and  drink,  but  servants  of 
the  Church  of  God.  They  are  bound,  therefore,  to  avoid 
all  grounds  of  accusation  [against  them],  as  they  would  a 
burning  fire.  Let  them,  then,  prove  themselves  to  be 
such. 


CHAP.    III.  —  HONOUR    THE  DEACONS,    CtC. 


>i  In  like  manner,  let  all  reverence  the 
deacons  as  an  appointment  ^  of  Jesus 
Christ,  and  the  bishop  as  Jesus  Christ, 
who  is  the  Son  of  the  Father,  and  the 
presbyters  as  the  sanhedrim  of  God,  and 
assembly  of  the  apostles.  Apart  from 
these,  there  is  no  Church.*  Concern- 
ing all  this,  I  am  persuaded  that  ye 
are  of  the  same  opinion.  For  I  have 
received  the  manifestation  5  of  your 
love,  and  still  have  it  with  me,  in  your 
bishop,  whose  very  appearance  is 
highly  instructive,  ^  and  his  meekness 
of  itself  a  power  ;  w^hom  I  imagine  even 
the  ungodly  must  reverence,  seeing 
they  are  ^  also  pleased  that  I  do  not 
spare  myself.  But  shall  I,  when  per- 
mitted to  write  on  this  point,  reach 
such  a  height  of  self-esteem,  that 
though  being  a  condemned  ^  man,  I 
should  issue  commands  to  you  as  if 
I  were  an  apostle  ? 


And  do  ye  reverence  them  as  Christ  Jesus,  of  whose 
place  they  are  the  keepers,  even  as  the  bishop  is  the  rep- 
resentative of  the  Father  of  all  things,  and  the  presbyters 
are  the  sanhedrim  of  God,  and  assembly  ^  of  the  apostles 
of  Christ.  Apart  from  these  there  is  no  elect  Church,  no 
congregation  of  holy  ones,  no  assembly  of  saints.  I  am 
persuaded  that  ye  also  are  of  this  opinion.  For  I  have 
received  the  manifestation  5  of  your  love,  and  still  have  it 
with  me,  in  your  bishop,  whose  very  appearance  is  highly 
instructive,  and  his  meekness  of  itself  a  power ;  whom  I 
imagine  even  the  ungodly  must  reverence.  Loving  you 
as  I  do,  I  avoid  writing  in  any  severer  strain  to  you,  that 
I  may  not  seem  harsh  to  any,  or  wanting  [in  tenderness]. 
I  am  indeed  bound  for  the  sake  of  Christ,  but  I  am  not 
yet  worthy  of  Christ.  But  when  I  am  perfected,  perhaps 
I  shall  then  become  so.  I  do  not  issue  ofders  like  an 
apostle. 


CHAP.  rV.  —  I  HAVE  NEED  OF  HUMILITY. 


I  have  great  knowledge  in  God,9 
but  I  restrain  myself,  lest  I  should 
perish  through  boasting.  For  now  it 
is  needful  for  me  to  be  the  more  fear- 
ful, and  not  give  heed  to  those  that 
puff  me  up.  For  they  that  speak  to 
me  [in  the  way  of  commendation] 
scourge  me.  For  I  do  indeed  desire 
to  suffer,  but  I  know  not  if  I  be  worthy 
to  do  so.  For  this  longing,  though  it 
is  not  manifest  to  many,  all  the  more 
vehemently  assails  me.'^  I  therefore 
have  need  of  meekness,  by  which  the 
prince  of  this  world  is  brought  to 
nought. 


But  I  measure  myself,  that  I  may  not  perish  through 
boasting  :  but  it  is  good  to  glory  in  the  Lord.'°  And  even 
though  I  were  established  "  in  things  pertaining  to  God, 
yet  then  would  it  befit  me  to  be  the  more  fearful,  and  not 
give  heed  to  those  that  vainly  puff  me  up.  For  those  that 
commend  me  scourge  ilie.  [I  do  indeed  desire  to 
suffer  '-],  but  I  know  not  if  I  be  worthy  to  do  so.  For  the 
envy  of  the  wicked  one  is  not  visible  to  many,  but  it  wars 
against  me.  I  therefore  have  need  of  meekness,  by  which 
the  devil,  the  prince  of  this  world,  is  brought  to  nought. 


'  It  is  doubtful  whether  this  exhortation  is  addressed  to  the  deacons  or  people,  whether  the  former  are  urged  in  all  respects  to  please  the 
latter,  or  the  latter  in  all  points  to  be  pleased  with  the  former.  -  Literally,  "  commandment."  The  text,  which  is  faulty  in  the  MS.,  has 
been  amended  as  above  by  Smith.         3  Or,  "  conjunction."        ■*  Literally,  "  no  Church  is  called."         5  Or,  "  pattern." 

^  Literally,  "  great  instruction."         '  Some  here  follow  a  text  similar  to  that  of  the  longer  recension. 

8  Both  the  text  and  meaning  are  here  very  doubtful;   some  follow  the  reading  of  the  longer  recension. 

9  Literally,  "  I  know  many  "things  in  God."         '^  i  Cor.  i.  31.         "  Or,  "confirmed."         '-^  Omitted  in  the  MS. 
'3  A  different  turn  altogether  is  given  to  this  passage  in  the  longer  recension. 


68 


EPISTLE    OF    IGNATIUS    TO   THE   TRALLIANS. 


CHAP.  V. 


I  WILL  NOT  TEACH  YOU  PROFOUND  DOCTRINES. 


Am  I  not  able  to  write  to  you  of 
heavenly  things  ?  But  I  fear  to  do  so, 
lest  I  should  inflict  injury  on  you  who 
are  but  babes  [in  Christ].  Pardon 
me  in  this  respect,  lest,  as  not  being 
able  to  receive  [such  doctrines],  ye 
should  be  strangled  by  them.  For 
even  I,  though  I  am  bound  [for  Christ] , 
yet  am  not  on  that  account  able  to  un- 
derstand heavenly  things,  and  the 
places  ■+  of  the  angels,  and  their  gather- 
ings under  their  respective  princes, 
things  visible  and  invisible.  Without 
reference  to  such  abstruse  subjects,  I 
am  still  but  a  learner  [in  other  re- 
spects 5]  ;  for  many  things  are  wanting 
to  us,  that  we  come  not  short  of  God. 


For  might '  not  I  write  to  you  things  more  full  of  mystery  ? 
But  I  fear  to  do  so,  lest  I  should  inflict  injury  on  you 
who  are  but  babes  [in  Christ].  Pardon  me  in  this  re- 
spect, lest,  as  not  being  able  to  receive  their  weighty  im- 
port, ^  ye  should  be  strangled  by  them.  For  even  I,  though 
I  am  bound  [for  Christ],  and  am  able  to  understand  heaven- 
ly things,  the  angelic  orders,  and  the  different  sorts  ^  of 
angels  and  hosts,  the  distinctions  between  powers  and  do- 
minions, and  the  diversities  between  thrones  and  author- 
ities, the  mightiness  of  the  yEons,  and  the  pre-eminence 
of  the  cherubim  and  seraphim,  the  sublimity  of  the  spirit, 
the  kingdom  of  the  Lord,  and  above  all,  the  incomparable 
majesty  of  Almighty  God  —  though  I  am  acquainted  with 
these  things,  yet  am  I  not  therefore  by  any  means  per- 
fect ;  nor  am  I  such  a  disciple  as  Paul  or  Peter.  For 
many  things  are  yet  wanting  to  me,  that  I  may  not  fall 
short  of  God. 


CHAP.    VI. 


ABSTAIN    FROM    THE    POISON    OF    HERETICS. 


I  therefore,  yet  not  I,  but  the  love 
of  Jesus  Christ,  entreat  you  that  ye  use 
Christian  nourishment  only,  and  ab- 
stain from  herbage  of  a  different  kind  ; 
I  mean  heresy.  For  those  ^  [that  are 
given  to  this]  mix  "  up  Jesus  Christ 
with  their  own  poison,  speaking  things 
which  are  unworthy  of  credit,  like 
those  who  administer  a  deadly  drug  in 
sweet  wine,  which  he  who  is  ignorant 
of  does  greedily  '^  take,  with  a  fatal 
pleasure,  "*  leading  to  his  own  death. 


I  therefore,  yet  not  I,  but  the  love  of  Jesus  Christ,  "  en- 
treat you  that  ye  all  speak  the  same  thing,  and  that  there 
be  no  divisions  among  you  ;  but  that  ye  be  perfectly  joined 
together  in  the  same  mind,  and  in  the  same  judgment."  ^ 
For  there  are  some  vain  talkers  ^  and  deceivers,  not 
Christians,  but  Christ-betrayers,  ^  bearing  about  the  name 
of  Christ  in  deceit,  and  "  corrupting  the  word  "  '°  of  the 
Gospel ;  while  they  intermix  the  poison  of  their  deceit  with 
their  persuasive  talk,"  as  if  they  mingled  aconite  with 
sweet  wine,  that  so  he  who  drinks,  being  deceived  in  his 
taste  by  the  very  great  sweetness  of  the  draught,  may 
incautiously  meet  with  his  death.  One  of  the  ancients 
gives  us  this  advice,  "  Let  no  man  be  called  good  who 
mixes  good  with  evil."  '5  For  they  speak  of  Christ, 
not  that  they  may  preach  Christ,  but  that  they  may. re- 
ject Christ ;  and  they  speak  '^  of  the  law,  not  that  they 
may  establish  the  law,  but  that  they  may  proclaim  things 
contrary  to  it.  For  they  alienate  Christ  from  the  Father, 
and  the  law  from  Christ.  They  also  calumniate  His  be- 
ing born  of  the  Virgin;  they  are  ashamed  of  His  cross; 
they  deny  His  passion;  and  they  do  not  believe  His  resur- 
rection. They  introduce  God  as  a  Being  unknown ; 
they  suppose  Christ  to  be  unbegotten ;  and  as  to  the 
Spirit,  they  do  not  admit  that  He  exists.  Some  of  them 
say  that  the  Son  is  a  mere  man,  and  that  the  Father,  Son, 
and  Holy  Spirit  are  but  the  same  person,  and  that  the 
creation  is  the  work  of  God,  not  by  Christ,  but  by  some 
other  strange  power. 


CHAP.   VII. 

Be  on  your  guard,  therefore,  against 
such  persons.  And  this  will  be  the 
case  with  you  if  you  are  not  puffed 
up,  and  continue  in  intimate  union 
with  '7  Jesus  Christ  our  God,  and  the 


THE    SAME    CONTINUED. 


Be  on  your  guard,  therefore,  against  such  persons,  that 
ye  admit  not  of  a  snare  for  your  own  souls.  And  act  so 
that  your  life  shall  be  without  offence  to  all  men,  lest  ye 
become  as  "  a  snare  upon  a  watch-tower,  and  as  a  net 
which  is  spread  out."  '**    For  "  he  that  does  not  heal  him- 


'  e8ov\6nriv  apparently  by  mistake  for  eSwaix-riv.         2  Literally,  "  their  force."         3  Or,  "  varieties  of."         *  Or,  "  stations." 
S  Literally,  "  passing  by  this;  "  but  both  text  and  meaning  are  very  doubtful.  *  i  Cor.  i.  10.  '  The  ellipsis  in  the  original  is  here 

very  variously  supplied.         "  Tit.  i.  10.         9  Literally,  "  Christ-sellers."         '°  2  Cor   ii.  17.         "   Literally,  "  interweave." 

i^  Literally,  "  sweet  address."       '^  Or,  "  sweetly.         '*  The  construction  is  here  difliciilt  and  doubtful.       '5   Ajioit.  Constitutions,  \[.  ly. 

•^  Supplied  from  the  old  Latin  version.         "  Literally,  "  unseparated  from."         '"  Hos.  v.  i. 


EPISTLE    OF    IGNATIUS    TO   THE   TRALLIANS.  69 

bishop,  and  the  enactments  of  the  self  in  his  own  works,  is  the  brother  of  him  that  destroys 
apostles.  He  that  is  within  the  altar  himself."  '  If,  therefore,  ye  also  put  away  conceit,  arro- 
is  pure,  but^  he  that  is  without  is  not  gance,  disdain,  and  haughtiness,  it  will  be  your  privilege 
pure  ;  that  is,  he  who  does  anything  to  be  inseparably  united  to  God,  for  "  He  is  nigh  unto 
apart  from  the  bishop,  and  presbytery,  those  that  fear  Him."  ^  And  says  He,  "Upon  whom 
and  deacons,-*  such  a  man  is  not  pure  will  I  look,  but  upon  him  that  is  humble  and  cjuiet,  and 
in  his  conscience.  that  trembles  at  my  words?  "  5    And  do  ye  also  reverence 

your  bishop  as  Christ  Himself,  according  as  the  blessed 
apostles  have  enjoined  you.  He  that  is  within  the  altar 
is  pure,  wherefore  also  he  is  obedient  to  the  bishop  and 
presbyters  :  but  he  that  is  without  is  one  that  does  any- 
thing apart  from  the  bishop,  the  presbyters,  and  the 
deacons.  Such  a  person  is  defiled  in  his  conscience,  and 
is  worse  than  an  infidel.  For  what  is  the  bishop  but  one 
who  beyond  all  others  possesses  all  power  and  authority, 
so  far  as  it  is  possible  for  a  man  to  possess  it,  who  accord- >^ 
ing  to  his  ability  has  been  made  an  imitator  of  the  Christ 
of  God?^  And  what  is  the  presbytery  but  a  sacred 
assembly,  the  counsellors  and  assessors  of  the  bishop? 
And  what  are  the  deacons  but  imitators  of  the  angelic 
powers,^  fulfilling  a  pure  and  blameless  ministry  unto  him, 
as  the  holy  Stephen  did  to  the  blessed  James,  Timothy 
and  Linus  to  Paul,  Anencletus  and  Clement  to  Peter? 
He,  therefore,  that  will  not  yield  obedience  to  such, 
must  needs  be  one  utterly  without  God,  an  impious  man 
who  despises  Christ,  and  depreciates  His  appointments. 

CHAP.  Vin.  —  BE  ON  YOUR  GUARD  AGAINST  THE  SNARES  OF  THE  DEVIL. 

Not  that  I  know  there  is  anything  Now  I  write  these  things  unto  you,  not  that  I  know 

of  this  kind  among  you  ;  but  I  put  there  are  any  such  persons  among  you ;  nay,  indeed  I 
you  on  your  guard,  inasmuch  as  I  hope  that  God  will  never  permit  any  such  report  to  reach 
love  you  greatly,  and  foresee  the  my  ears,  He  "  who  spared  not  His  Son  for  the  sake  of 
snares  of  the  devil.  Wherefore,  cloth-  His  holy  Church."  **  But  foreseeing  the  snares  of  the 
ing"  yourselves  with  meekness,  be  ye  wicked  one,  I  arm  you  beforehand  by  my  admonitions, 
renewed  '^  in  faith,  that  is  the  flesh  of  as  my  beloved  and  faithful  children  in  Christ,  furnishing 
the  Lord,  and  in  love,  that  is  the  you  with  the  means  of  protection  ^  against  the  deadly 
blood  of  Jesus  Christ.  Let  no  one  disease  of  unruly  men,  by  which  do  ye  flee  from  the 
of  you  cherish  any  grudge  against  his  disease  '°  [referred  to]  by  the  good-will  of  Christ  our 
neighbour.  Give  no  occasion  to  the  Lord.  Do  ye  therefore,  clothing  "  yourselves  with  meek- 
Gentiles,  lest  by  means  of  a  few  fool-  ness,  become  the  imitators  of  His  sufferings,  and  of  His 
ish  men  the  whole  multitude  [of  those  love,  wherewith  '^  He  loved  us  when  He  gave  Himself  a 
that  believe]  in  God  be  evil  spoken  ransom  ^*  for  us,  that  He  might  cleanse  us  by  His  blood 
of.  For,  "  Woe  to  him  by  whose  from  our  old  ungodliness,  and  bestow  life  on  us  when  we 
vanity  my  name  is  blasphemed  among  were  almost  on  the  point  of  perishing  through  the  de- 
any."  '7  pravity  that  was  in  us.     Let  no  one  of  you,  therefore, 

cherish  any  grudge  against  his  neighbour.  For  says  our 
Lord,  "  Forgive,  and  it  shall  be  forgiven  imto  you."  '5 
Give  no  occasion  to  the  Gentiles,  lest  "  by  means  of  a 
few  foolish  men  the  word  and  doctrine  [of  Christ]  be 
blasphemed."  '^  For  says  the  prophet,  as  in  the  person 
of  God,  "  Woe  to  him  by  whom  my  name  is  blasphemed 
among  the  Gentiles."  '^ 

CHAP.   IX. REFERENCE   TO  THE   HISTORY   OF   CHRIST. 

Stop  your  ears,  therefore,  when  any  Stop  your  ears,  therefore,  when  any  one  speaks  to  you 

one  speaks  to  you  at  variance  with  '**      at  variance  with  '**  Jesus  Christ,  the  Son  of  God,  who  was 

I  Prov.  xviii.  9  (LXX.).         ^  This  clause  is  inserted  from  the  ancient  Latin  version.         3  Ps.  Ixxxv.  9.        •♦  The  text  has  "deacon." 
5  Isa.  Ixvi.  2.  6  Some  render,  "being  a  resemblance  according  to  the  power  of  Christ."  '  Some  read,  "imitators  of  Christ, 

ministering  to  the  bishop,  as  Christ  to  the  Father."       ^  Rom.  viii.  32.       9  Literally,  "  making  you  drink  beforehand  what  will  preserve  you." 
'°  Or,  "  from  which  disease."         "  Literally,  "  taking  up."         '^  Or,  "  renew  yourselves."         '3  Comp.  Eph.  ii.  4. 
•*  Comp.  I  Tim.  ii.  6.        »5  Matt.  vi.  14.        '^  i  Tim.  vi.  i;  Tit.  ii.  5.        '^  Isa.  lii.  5.        »3  Literally,  "  apart  from." 


7^ 


EPISTLE    OF    IGNATIUS    TO    THE   TRALLIANS. 


Jesus  Christ,  who  was  descended  from 
David,  and  was  also  of  Mary ;  who 
was  truly  born,  and  did  eat  and  drink. 
He  was  truly  persecuted  under  Pon- 
tius Pilate ;  He  was  truly  crucified, 
and  [truly]  died,  in  the  sight  of  be- 
ings in  heaven,  and  on  earth,  and 
under  the  earth.  He  was  also  truly 
raised  from  the  dead.  His  Father 
quickening  Him,  even  as  after  the 
same  manner  His  Father  will  so  raise 
up  us  who  believe  in  Him  by  Christ 
Jesus,  apart  from  whom  we  do  not 
possess  the  true  life. 


descended  from  David,  and  was  also  of  Mary ;  who  was 
truly  begotten  of  God  and  of  the  Virgin,  but  not  after 
the  same  manner.  For  indeed  God  and  man  are  not  the 
same.  He  truly  assumed  a  body ;  for  "  the  Word  was 
made  flesh,"  '  and  lived  upon  earth  without  sin.  For 
says  He,  "Which  of  you  convicteth  me  of  sin?"^  He 
did  in  reality  both  eat  and  drink.  He  was  crucified  and 
died  under  Pontius  Pilate.  He  really,  and  not  merely  in 
appearance,  was  crucified,  and  died,  in  the  sight  of  be- 
ings in  heaven,  and  on  earth,  and  under  the  earth.  By 
those  in  heaven  I  mean  such  as  are  possessed  of  incor- 
poreal natures  ;  by  those  on  earth,  the  Jews  and  Romans, 
and  such  persons  as  were  present  at  that  time  when  the 
Lord  was  crucified  ;  and  by  those  under  the  earth,  the  mul- 
titude that  arose  along  wdth  the  Lord.  For  says  the 
Scripture,  "  Many  bodies  of  the  saints  that  slept  arose,"  ^ 
their  graves  being  opened.  He  descended,  indeed,  into 
Hades  alone,  but  He  arose  accompanied  by  a  multitude  ; 
and  rent  asunder  that  means  '^  of  separation  which  had 
existed  from  the  beginning  of  the  world,  and  cast  down 
its  partition-wall.  He  also  rose  again  in  three  days,  the 
Father  raising  Him  up  ;  and  after  spending  forty  days 
with  the  apostles,  He  was  received  up  to  the  Father,  and 
"  sat  down  at  His  right  hand,  expecting  till  His  enemies 
are  placed  under  His  feet."  s  On  the  day  of  the  prepa- 
ration, then,  at  the  third  hour.  He  received  the  sentence 
from  Pilate,  the  Father  permitting  that  to  happen  ;  at  the 
sixth  hour  He  was  crucified  ;  at  the  ninth  hour  He  gave 
up  the  ghost ;  and  before  sunset  He  was  buried.^  Dur- 
ing the  Sabbath  He  continued  under  the  earth  in  the  tomb 
in  which  Joseph  of  Arimathsea  had  laid  Him.  At  the 
dawning  ot  the  Lord's  day  He  arose  from  the  dead,  ac- 
cording to  what  was  spoken  by  Himself,  "  As  Jonah  was 
three  days  and  three  nights  in  the  whale's  belly,  so  shall 
the  Son  of  man  also  be  three  days  and  three  nights  in 
the  heart  of  the  earth."  ^  The  day  of  the  preparation, 
then,  comprises  the  passion ;  the  Sabbath  embraces  the 
burial ;  the  Lord's  Day  contains  the  resurrection. 


CHAP.    X. THE    REALITY    OF    CHRIST'S    PASSION. 


But  if,  as  some  that  are  without 
God,  that  is,  the  unbelieving,  say,  that 
He  only  seemed  to  suffer  (they  them- 
selves only  seeming  to  exist),  then 
why  am  I  in  bonds  ?  Why  do  I  long 
to  be  exposed  to  ^  the  wild  beasts  ? 
Do  I  therefore  die  in  vain  ?  ^  Am  I 
not  then  guilty  of  falsehood  '°  against 
[the  cross  of]  the  Lord? 


But  if,  as  some  that  are  without  God,  that  is,  the  un- 
believing, say.  He  became  man  in  appearance  [only], 
that  He  did  not  in  reality  take  unto  Him  a  body,  that 
He  died  in  appearance  [merely],  and  did  not  in  very 
deed  suffer,  then  for  what  reason  am  I  now  in  bonds, 
and  long  to  be  exposed  to  ^  the  wild  beasts  ?  In  such  a 
case,  I  die  in  vain,  and  am  guilty  of  falsehood  '°  against 
the  cross  of  the  Lord.  Then  also  does  the  prophet  in 
vain  declare,  "  They  shall  look  on  Him  whom  they  have 
pierced,  and  mourn  over  themselves  as  over  one  be- 
loved." "  These  men,  therefore,  are  not  less  unbelievers 
than  were  those  that  crucified  Him.  But  as  for  me,  I  do 
not  place  my  hopes  in  one  who  died  for  me  in  appear- 
ance, but  in  reality.  For  that  which  is  false  is  quite 
abhorrent  to  the  truth.     Mary  then  did  truly  conceive  a 


'  John  i.  14.         2  John  viii.  46.         3  Matt,  xxvii.  52.         *  Liter-\lly,  "hedge,"  or  "  fence."        5  Heb.  x.  12,  13. 
f>  Some  read,  "  He  was  taken  down  from  the  cross,  and  laid  in  a  new  tomb."         7  Matt.  xii.  40.         ^  Literally,  "  to  fight  with." 
9  Some  read  this  and  the  following  clause  affirmatively,  instead  of  interrogatively.  '°  The  meaning  is,  that  if  they  spoke  the  truth 

tonrerning  the  phantasmal  character  of  Christ's  death,  then  Ignatius  was  guilty  of  a  practical  falsehood  in  suffering  for  what  was  false. 
"  Zech.  xii.  10. 


EPISTLE   OF    IGNATIUS   TO   THE   TRALLIANS. 


71 


body  which  had  God  inhabiting  it.     And  God  the  Word 

was  truly  born  of  the  Virgin,  having  clothed  Himself  with 
a  body  of  like  passions  with  our  own.  He  who  forms  all 
men  in  the  womb,  was  Himself  really  in  the  womb,  and 
made  for  Himself  a  body  of  the  seed  of  the  Virgin,  but 
without  any  intercourse  of  man.  He  was  carried  in  the 
womb,  even  as  we  are,  for  the  usual  period  of  time  ;  and 
was  really  born,  as  we  also  are  ;  and  was  in  reality  nour- 
ished with  milk,  and  partook  of  common  meat  and  drink, 
even  as  we  do.  And  when  He  had  lived  among  men  for 
thirty  years,  He  was  baptized  by  John,  really  and  not  in 
appearance ;  and  when  He  had  preached  the  Gospel 
three  years,  and  done  signs  and  wonders.  He  who  was 
Himself  the  Judge  was  judged  by  the  Jews,  falsely  so 
called,  and  by  Pilate  the  governor ;  was  scourged,  was 
smitten  on  the  cheek,  was  spit  upon ;  He  wore  a  crown 
of  thorns  and  a  purple  robe ;  He  was  condemned  :  He 
was  crucified  in  reality,  and  not  in  appearance,  not  in 
imagination,  not  in  deceit.  He  really  died,  and  was 
buried,  and  rose  from  the  dead,  even  as  He  prayed  in  a 
certain  place,  saying,  "  But  do  Thou,  O  Lord,  raise  me 
up  again,  and  I  shall  recompense  them."  '  And  the 
Father,  who  always  hears  Him,^  answered  and  said, 
"  Arise,  O  God,  and  judge  the  earth  ;  for  Thou  shalt 
receive  all  the  heathen  for  Thine  inheritance."  ^  The 
Father,  therefore,  who  raised  Him  up,  will  also  raise  us  up 
through  Him,  apart  from  whom  no  one  will  attain  to  true 
life.  For  says  He,  "  I  am  the  life ;  he  that  believeth  in 
me,  even  though  he  die,  shall  live  :  and  every  one  that 
liveth  and  believeth  in  me,  even  though  he  die,  shall  live 
for  ever."  ■♦  Do  ye  therefore  flee  from  these  ungodly 
heresies ;  for  they  are  the  inventions  of  the  devil,  that 
serpent  who  was  the  author  of  evil,  and  who  by  means  of 
the  woman  deceived  Adam,  the  father  of  our  race. 


CHAP.  XI. AVOID  THE  DEADLY  ERRORS  OF  THE  DOCET^. 


Flee,  therefore,  those  evil  offshoots 
[of  Satan],  which  produce  death- 
bearing  fruit,  whereof  if  any  one 
tastes,  he  instantly  dies.  For  these 
men  are  not  the  planting  of  the  Father. 
For  if  they  were,  they  would  appear 
as  branches  of  the  cross,  and  their 
fruit  would  be  incorruptible.  By  it  "^ 
He  calls  you  through  His  passiorr,  as 
being  His  members.  The  head,  there- 
fore, cannot  be  born  by  itself,  without 
its  members ;  God,  who  is  [the  Sav- 
iour] Himself,  having  promised  their 


Do  ye  also  avoid  those  wicked  offshoots  of  his,  5  Simon 
his  firstborn  son,  and  Menander,  and  Basilides,  and  all 
his  wicked  mob  of  followers,*"  the  worshippers  of  a  man, 
whom  also  the  prophet  Jeremiah  pronounces  accursed.' 
Flee  also  the  impure  Nicolaitanes,  falsely  so  called,**  who 
are  lovers  of  pleasure,  and  given  to  calumnious  speeches. 
Avoid  also  the  children  of  the  evil  one,  Theodotus  and 
Cleobulus,  who  produce  death-bearing  fruit,  whereof  if 
any  one  tastes,  he  instantly  dies,  and  that  not  a  mere 
temporary  death,  but  one  that  shall  endure  for  ever. 
These  men  are  not  the  planting  of  the  Father,  but  are 
an  accursed  brood.  And  says  the  Lord,  "  Let  every  plant 
which  my  heavenly  Father  has  not  planted  be  rooted 
up.""  For  if  they  had  been  branches  of  the  Father, 
they  would  not  have  been  "  enemies  of  the  cross  of 
Christ,"  "^  but  rather  of  those  who  "  killed  the  Lord 
of  glory."  '3  But  now,  by  denying  the  cross,  and  being 
ashamed  of  the  passion,  they  cover  the  transgression  of 
the  Jews,  those  fighters  against  God,  those  murderers 
of  the  Lord ;  for  it  were  too  little  to  style  them  merely 


I  Ps.  xli.  10.        2  Comp.  John  xi.  42.        3  Ps.  Ixxxii.  8.        *  John  xi.  25,  26.        5  i.e.,  Satan's.        *  Literally,  "  loud,  confused  noise." 
7  The  Ebionites,  who  denied  the  divine  nature  of  our  Lord,  are  here  referred  to.  '  It  seems  to  be  here  denied  that  Nicolas  was  the 

founder  of  this  school  of  heretics.        9  i.e.,  the  cross.         '°  Both  text  and  meaning  are  here  doubtful.        "  Matt.  xv.  13.        "-  Phil.  iii.  18. 
"  I  Cor.  ii.  8. 


72 


EPISTLE    OF    IGNATIUS    TO   THE   TRALLIANS. 


murderers  of  the  prophets.  But  Christ  invites  you  to 
[share  in]  His  immortality,  by  His  passion  and  resurrec- 
tion, inasmuch  as  ye  are  His  members. 


CHAP.   Xn. CONTINUE   IN   UNITY   AND   LOVE. 


I  salute  you  from  Smyrna,  together 
with  the  Churches  of  God  which  are 
with  me,  who  have  refreshed  me  in  all 
things,  both  in  the  flesh  and  in  the 
spirit.  My  bonds,  which  I  carry  about 
with  me  for  the  sake  of  Jesus  Christ 
(praying  that  I  may  attain  to  God), 
exhort  you.  Continue  in  harmony 
among  yourselves,  and  in  prayer  with 
one  another;  for  it  becomes  every 
one  of  you,  and  especially  the  presby- 
ters, to  refresh  the  bishop,  to  the  hon- 
our of  the  Father,  of  Jesus  Christ, 
and  of  the  apostles.  I  entreat  you  in 
love  to  hear  me,  that  I  may  not,  by 
having  written,  be  a  testimony  against 
you.  And  do  ye  also  pray  for  me, 
who  have  need  of  your  love,  along 
with  the  mercy  of  God,  that  I  may 
be  worthy  of  the  lot  for  which  I  am 
destined,  and  that  I  may  not  be  found 
reprobate. 


I  salute  you  from  Smyrna,  together  with  the  Churches 
of  God  which  are  with  me,  whose  rulers  have  refreshed 
me  in  every  respect,  both  in  the  flesh  and  in  the  spirit. 
My  bonds,  which  I  carry  about  with  me  for  the  sake  of 
Jesus  Christ  (praying  that  I  may  attain  to  God),  exhort 
you.  Continue  in  harmony  among  yourselves,  and  in 
supplication ;  for  it  becomes  every  one  of  you,  and  espe- 
cially the  presbyters,  to  refresh  the  bishop,  to  the 
honour  of  the  Father,  and  to  the  honour  of  Jesus  Christ 
and  of  the  apostles.  I  entreat  you  in  love  to  hear  me, 
that  I  may  not,  by  having  thus  written,  be  a  testimony 
against  you.  And  do  ye  also  pray  for  me,  who  have  need 
of  your  love,  along  with  the  mercy  of  God,  that  I  may 
be  thought  worthy  to  attain  the  lot  for  which  I  am  now 
designed,  and  that  I  may  not  be  found  reprobate. 


CHAP.  xm. 


•  CONCLUSION. 


The  love  of  the  Smymseans  and 
Ephesians  salutes  you.  Remember 
in  your  prayers  the  Church  which  is 
in  Syria,  from  which  also  I  am  not 
worthy  to  receive  my  appellation, 
being  the  last '  of  them.  Fare  ye 
well  in  Jesus  Christ,  while  ye  continue 
subject  to  the  bishop,  as  to  the  com- 
mand [of  God],  and  in  like  manner 
to  the  presbytery.  And  do  ye,  every 
man,  love  one  another  with  an  un- 
divided heart.  Let  my  spirit  be  sanc- 
tified ^  by  yours,  not  only  now,  but 
also  when  I  shall  attain  to  God.  For 
I  am  as  yet  exposed  to  danger.  But 
the  Father  is  faithful  in  Jesus  Christ 
to  fulfil  both  mine  and  your  petitions  : 
in  whom  may  ye  be  found  unblame- 
able. 


The  love  of  the  Smymseans  and  Ephesians  salutes  you. 
Remember  our  Church  which  is  in  Syria,  from  which  I 
am  not  worthy  to  receive  my  appellation,  being  the  last " 
of  those  of  that  place.  Fare  ye  well  in  the  Lord  Jesus 
Christ,  while  ye  continue  subject  to  the  bishop,  and  in 
like  manner  to  the  presbyters  and  to  the  deacons.  And 
do  ye,  every  man,  love  one  another  with  an  undivided 
heart.  My  spirit  salutes  you,^  not  only  now,  but  also 
when  I  shall  have  attained  to  God ;  for  I  am  as  yet  ex- 
posed to  danger.  But  the  Father  of  Jesus  Christ  is  faith- 
ful to  fulfil  both  mine  and  your  petitions  :  in  whom  may 
we  be  found  without  spot.  May  I  have  joy  of  you  in  the 
Lord. 


'  i.e.,  the  least.         ^  The  shorter  recension  reads  ayvi^ere,  and  the  longer  also  hesitates  between  this  and  a<rira^tTat. 
reading  the  meaning  is  very  obscure:  it  has  been  corrected  as  above  to  ayci^rjrai. 


With  the  former 


THE  EPISTLE  OF  IGNATIUS  TO  THE  ROMANS. 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  who  is  also  called  Theopho- 
rus,  to  the  CJuirch  which  has  ob- 
tained mercy,  through  the  majesty 
of  the  Most  High  Father,  and  Je- 
sus Christ,  His  only-begotten  Son  ; 
the  Church  which  is  beloved  and 
enlightened  by  the  will  of  Him 
that  ivillcth  all  things  which  are  ac- 
cording to  the  love  of  Jesus  Christ 
our  God,  which  also  presides  in 
the  place  of  the  region  of  the  Ro- 
mans, worthy  of  God,  worthy  of 
honour,  worthy  of  the  highest  hap- 
piness, worthy  of  praise,  worthy  of 
obtaining  her  every  desire,  worthy 
of  being  deemed  holy,^  and  which 
presides  over  love,  is  named  from 
Christ,  and  from  the  Father,  which 
I  also  salute  in  the  nattie  of  Jesus 
Christ,  the  Son  of  the  Father:  to 
those  who  are  united,  both  accord- 
ing to  the  flesh  and  spirit,  to  every 
one  of  His  commandments ;  who 
are  filled  inseparably  with  the  grace 
of  God,  and  are  purified  from  every 
strange  taint,  ^JliuisJi^  abundance 
of  happiness  unblameably,  in  Jesus 
Christ  our  God. 


Ignatius,  who  is  also  called  Tlieophorus,  to  the  Church 
which  has  obtained  mercy,  through  the  majesty  of  the 
Most  High  God  the  Father,  and  of  Jesus  Christ,  His 
only-begotten  Son  ;  the  Church  which  is  sanctified  and 
enlightejied  by  the  will  of  God,  who  formed  all  things 
that  are  according  to  the  faith  and  love  of  Jesus  Christ, 
our  God  and  Saviour ;  the  Church  which  presides  in  the 
place  of  the  I'egion  of  the  Rornans,  and  which  is  worthy 
of  God,  worthy  of  honour,  worthy  of  the  highest  happi- 
ness, worthy  of  praise,  worthy  of  credit,^  worthy  of  be- 
ing deemed  holy^  and  which  presides  over  love,  is  named 
from  Christ,  and  from  the  Father,  and  is  possessed  of 
the  Spirit,  which  I  also  salute  in  the  na?ne  of  Almighty 
God,  and  of  Jestis  Christ  His  Son:  to  those  who  are 
united,  both  according  to  the  flesh  and  spirit,  to  every 
one  of  His  commandments ,  who  are  filled  inseparably 
with  all  the  grace  of  God,  and  are  purified  from  every 
strange  taint,  [/  wish']  abundance  of  happitiess  un- 
blameably, in  God,  even  the  Father,  and  our  Lord 
Jesus  Christ. 


CHAP.    I. AS   A   PRISONER,    I   HOPE   TO   SEE   YOU. 


Through  prayer  3  to  God  I  have 
obtained  the  privilege  of  seeing  your 
most  worthy  faces,'*  and  have  even  5 
been  granted  more  than  I  requested  ; 
for  I  hope  as  a  prisoner  in  Christ 
Jesus  to  salute  you,  if  indeed  it  be 
the  will  of  God  that  I  be  thought 
worthy  of  attaining  unto  the  end. 
For  the  beginning  has  been  well  or- 


Through  prayer  to  God  I  have  obtained  the  privilege  of 
seeing  your  most  worthy  faces,'*  even  as  I  earnestly  begged 
might  be  granted  me  ;  for  as  a  prisoner  in  Christ  Jesus  I 
hope  to  salute  you,  if  indeed  it  be  the  will  [of  God]  that 
I  be  thought  worthy  of  attaining  unto  the  end.  For  the 
beginning  has  been  well  ordered,  if  I  may  obtain  grace 
to  cling  to  ^  my  lot  without  hindrance  unto  the  end.  For 
I  am  afraid  of  your  love,7  lest  it  should  do  me  an  injury. 
For  it  is  easy  for  you  to  accomplish  what  you  please  ; 


some  read,  "  since  I  have,"  leaving  out  the  following  "  for,"  and  finding  the 
,"      s  Some  read,  "  which  I  much  desired  to  do."     *  Literally,  "  to  receive." 


'  Or  as  in  the  shorter  recension.       ^  Qr,  "  most  holy."       ^  Sc 

apodosis  in  "  I  hope  to  salute  you  "      ■♦  Literally,  "  worthy  of  God.'  ,  •     -o    . 

^  He  probably  refers  here,  and  in  what  follows,  to  the  influence  which  their  earnest  prayers  in  his  behalf  might  have  with  God. 

n 


74 


EPISTLE    OF    IGNATIUS    TO    THE    ROMANS. 


dered,  if  I  may  obtain  grace  to  cling 
to '  my  lot  without  hindrance  unto 
the  end.  For  I  am  afraid  of  your 
love,3  lest  it  should  do  me  an  injury. 
For  it  is  easy  for  you  to  accomplish 
what  you  please  ;  but  it  is  difficult  for 
me  to  attain  to  God,  if  ye  spare  me. 


but  it  is  difficult  for  me  to  attain  to  God,  if  ye  do  not 
spare  me,^  under  the  pretence  of  carnal  affection. 


CHAP.    II.  —  DO    NOT   SAVE   ME    FROM   MARTYRDOM. 


For  it  is  not  my  desire  to  act 
towards  you  as  a  man-pleaser,'*  but 
as  pleasing  God,  even  as  also  ye 
please  Him.  For  neither  shall  I  ever 
have  such  [another]  opportunity  of 
attaining  to  God  ;  nor  will  ye,  if  ye 
shall  now  be  silent,  ever  be  entitled 
to  5  the  honour  of  a  better  work. 
For  if  ye  are  silent  concerning  me,  I 
shall  become  God's  ;  but  if  you  show 
your  love  to  my  flesh,  I  shall  again 
have  to  run  my  race.  Pray,  then,  do 
not  seek  to  confer  any  greater  favour 
upon  me  than  that  I  be  sacrificed  to 
God  while  the  altar  is  still  prepared ; 
that,  being  gathered  together  in  love, 
ye  may  sing  praise  to  the  Father, 
through  Christ  Jesus,  that  God  has 
deemed  me,  the  bishop  of  Syria, 
worthy  to  be  sent  for*'  from  the 
east  unto  the  west.  It  is  good  to 
set  from  the  world  unto  God,  that  I 
may  rise  again  to  Him. 


For  it  is  not  my  desire  that  ye  should  please  men,  but 
God,  even  as  also  ye  do  please  Him.  For  neither  shall 
I  ever  hereafter  have  such  an  opportunity  of  attaining  to 
God ;  nor  will  ye,  if  ye  shall  now  be  silent,  ever  be  en- 
titled to  5  the  honour  of  a  better  work.  For  if  ye  are 
silent  concerning  me,  I  shall  become  God's ;  but  if  ye 
show  your  love  to  my  flesh,  I  shall  again  have  to  run  my 
race.  Pray,  then,  do  not  seek  to  confer  any  greater 
favour  upon  me  than  that  I  be  sacrificed  to  God,  while 
the  altar  is  still  prepared ;  that,  being  gathered  together 
in  love,  ye  may  sing  praise  to  the  Father,  through  Christ 
Jesus,  that  God  has  deemed  me,  the  bishop  of  Syria, 
worthy  to  be  sent  for^  from  the  east  unto  the  west,  and 
to  become  a  martyr  7  in  behalf  of  His  own  precious  ^  suf- 
ferings, so  as  to  pass  from  the  world  to  God,  that  I  may 
rise  again  unto  Him. 


CHAP.  III.  —  PRAY   RATHER  THAT  I   MAY   ATTAIN  TO   MARTYRDOM. 


Ye  have  never  envied  any  one ;  ye 
have  taught  others.  Now  I  desire 
that  those  things  may  be  confirmed 
[by  your  conduct],  which  in  your 
instructions  ye  enjoin  [on  others]. 
Only  request  in  my  behalf  both  in- 
ward and  outward  strength,  that  I 
may  not  only  speak,  but  [truly]  will ; 
and  that  I  may  not  merely  be  called 
a  Christian,  but  really  be  found  to 
be  one.  For  if  I  be  truly  found  [a 
Christian],  I  may  also  be  called  one, 
and  be  then  deemed  faithful,  when  I 
shall  no  longer  appear  to  the  world. 
Nothing  visible  is  eternal.^  "  For  the 
things  which  are  seen  are  temporal, 
but  the  things  which  are  not  seen 
are  eternal."  '°  For  our  God,  Jesus 
Christ,  now  that  He  is  with"  the 
Father,  is  all  the  more  revealed   [in 


Ye  have  never  envied  any  one ;  ye  have  taught  others. 
Now  I  desire  that  those  things  may  be  confirmed  [by 
your  conduct],  which  in  your  instructions  ye  enjoin  [on 
others].  Only  request  in  my  behalf  both  inward  and 
outward  strength,  that  I  may  not  only  speak,  but  [truly] 
will,  so  that  I  may  not  merely  be  called  a  Christian,  but 
really  found  to  be  one.  For  if  I  be  truly  found  [a 
Christian],  I  may  also  be  called  one,  and  be  then  deemed 
faithful,  when  I  shall  no  longer  appear  to  the  world. 
Nothing  visible  is  eternal.  "  For  the  things  which  are 
seen  are  temporal,  but  the  things  which  are  not  seen  are 
eternal. '°  The  Christian  is  not  the  result"  of  persuasion, 
but  of  power. '3  When  he  is  hated  by  the  world,  he  is 
beloved  of  God.  For  says  [the  Scripture],  "  If  ye  were 
of  this  world,  the  world  would  love  its  own ;  but  now  ye 
are  not  of  the  world,  but  I  have  chosen  you  out  of  it : 
continue  in  fellowship  with  me."  ^* 


'  Literally,  "to  receive."         ^  Some  read  ye  instead  of  ij-v<  and  translate  as  in  shorter  recension.        3  He  probably  refers  here,  and  in 
what  follows,  to  the  influence  which  their  earnest  prayers  in  his  behalf  might  have  with  God.         *  Some  translate  as  in  longer  recension,  but 
there  is  in  the  one  case  iifi.'ii',  and  in  the  other  i|uos.        5  Literally,  "  have  to  be  inscribed  to."        '  Literally,  "  to  be  found  and  sent  for." 
7  The  text  is  liere  in  great  confusion.         ^  Literally,  "beautiful."     Some  read,  "  it  is  good,"  etc.        9  Some  read,  "  good." 
'°  2  Cor   iv.  1 8.     This  quotation  is  not  found  in  the  old  Latin  version  of  the  shorter  recension.  ''  Or,  "  in."         '-  Literally,  "  work." 

'3  The  meaning  is  here  doubtful.        '■*  John  xv.  ig. 


EPISTLE    OF    IGNATIUS    TO    THE    ROMANS. 


75 


His  glory] .  Christianity  is  not  a  thing  ' 
of  silence  only,  but  also  of  [manifest] 
greatness. 


CH/\P.    IV. 


ALLOW    ME   TO    FALL    A    PREY    TO    THE    ^\^LD    BEASTS. 


I  write  to  the  Churches,  and  im- 
press on  them  all,  that  I  shall  willingly 
die  for  God,  unless  ye  hinder  me.  I 
beseech  of  you  not  to  sliow  an  unsea- 
sonable good-will  towards  me.  Suffer 
me  to  become  food  for  the  wild  beasts, 
through  whose  instrumentality  it  will 
be  granted  me  to  attain  to  God.  I 
am  the  wheat  of  God,  and  let  me 
be  ground  by  the  teeth  of  the  wild 
beasts,  that  I  may  be  found  the  pure 
bread  of  Christ.  Rather  entice  the 
wild  beasts,  that  they  may  become 
my  tomb,  and  may  leave  nothing  of 
my  body  ;  so  that  when  I  have  fallen 
asleep  [in  death],  I  may  be  no  trouble 
to  any  one.  Then  shall  I  truly  be  a 
disciple  of  Christ,  when  the  world 
shall  not  see  so  much  as  my  body. 
Entreat  Christ  for  me,  that  by  these 
instruments^  I  may  be  found  a  sacri- 
fice [to  God].  I  do  not,  as  Peter 
and  Paul,  issue  commandments  unto 
you.  They  were  apostles  ;  I  am  but 
a  condemned  man  :  they  were  free,^ 
while  I  am,  even  until  now,  a  servant. 
But  when  I  suffer,  I  shall  be  the  freed- 
man  of  Jesus,  and  shall  rise  again 
emancipated  in  Him.  And  now,  be- 
ing a  prisoner,  I  learn  not  to  desire 
anything  worldly  or  vain. 


I  write  to  all  the  Churches,  and  impress  on  them  all, 
that  I  shall  willingly  die  for  God,  unless  ye  hinder  me. 
I  beseech  of  you  not  to  show  an  unseasonable  good- 
will towards  me.  Suffer  me  to  become  food  for  the  wild 
beasts,  through  whose  instrumentality  it  will  be  granted 
me  to  attain  to  God.  I  am  the  wheat  of  God,  and  am 
ground  by  the  teeth  of  the  wild  beasts,  that  I  may  be 
found  the  pure  bread  of  God.  Rather  entice  the  wild 
beasts,  that  they  may  become  my  tomb,  and  may  leave 
nothing  of  my  body  ;  so  that  when  I  have  fallen  asleep 
[in  death],  I  may  not  be  found  troublesome  to  any  one. 
Then  shall  I  be  a  true  disciple  of  Jesus  Christ,  when 
the  world  shall  not  see  so  much  as  my  body.  Entreat  the 
Lord  for  me,  that  by  these  instruments  ^  I  may  be  found 
a  sacrifice  to  God.  I  do  not,  as  Peter  and  Paul,  issue 
commandments  unto  you.  They  were  apostles  of  Jesus 
Christ,  but  I  am  the  very  least  [of  believers]  :  they  were 
free,^  as  the  servants  of  God  ;  while  I  am,  even  until 
now,  a  servant.  But  when  I  suffer,  I  shall  be  the  freed- 
man  of  Jesus  Christ,  and  shall  rise  again  emancipated  in 
Him.  And  now,  being  in  bonds  for  Him,  I  learn  not  to 
desire  anything  worldly  or  vain. 


CHAP.    V.  —  I   DESIRE   TO   DIE. 


From  Syria  even  unto  Rome  I  fight 
with  beasts,-*  both  by  land  and  sea, 
both  by  night  and  day,  being  bound 
to  ten  leopards,  I  mean  a  band  of 
soldiers,  who,  even  when  they  receive 
benefits,^  show  themselves  all  the 
worse.  But  I  am  the  more  instructed 
by  their  injuries  [to  act  as  a  disciple 
of  Christ]  ;  "  yet  am  I  not  thereby 
justified."  ^  May  I  enjoy  the  wild 
beasts  that  are  prepared  for  me  ;  and 
I  pray  they  may  be  found  eager  to 
rush  upon  me,  which  also  I  will  entice 
to  devour  me  speedily,  and  not  deal 
with  me  as  with  some,  whom,  out  of 
fear,  they  have  not  touched.  But  if 
they  be  unwilling  to  assail  me,  I  will 
compel  them  to  do  so.     Pardon  me 


From  Syria  even  unto  Rome  I  fight  with  beasts,'*  both 
by  land  and  sea,  both  by  night  and  day,  being  bound  to 
ten  leopards,  I  mean  a  band  of  soldiers,  who,  even  when 
they  receive  benefits,^  show  themselves  all  the  worse. 
But  I  am  the  more  instructed  by  their  injuries  [to  act  as 
a  disciple  of  Christ]  ;  "  yet  am  I  not  thereby  justified."  ^ 
May  I  enjoy  the  wild  beasts  that  are  prepared  for  me  ; 
and  I  pray  that  they  may  be  found  eager  to  rush  upon 
me,  which  also  I  will  entice  to  devour  me  speedily,  and 
not  deal  with  me  as  with  some,  whom,  out  of  fear,  they 
have  not  touched.  But  if  they  be  unwilling  to  assail  me, 
I  will  compel  them  to  do  so.  Pardon  me  [in  this]  :  I 
know  what  is  for  my  benefit.  Now  I  begin  to  be  a  dis- 
ciple, and  have  ^  no  desire  after  anything  visible  or  invisi- 
ble, that  I  may  attain  to  Jesus  Christ.  Let  fire  and  the 
cross  ;  let  the  crowds  of  wild  beasts  ;  let  breakings,  tear- 
ings,  and  separations  of  bones  ;  let  cutting  off  of  mem- 
bers ;  let  bruising  to  pieces  of  the  whole  body  ;  and  let 


'  Literally,  "  work."  ^  i  e,  by  the  teeth  of  the  wild  beasts.  3  "  Free,"  probably  from  human  infirmity.  •♦  Comp.  i  Cor.  xv.  32, 
where  the  word  is  also  used  figuratively.         5  Probably  the  soldiers  received  gifts  from  the  Christians,  to  treat  Ignatius  with  kindness. 

*  I  Cor.  iv.  4.  '  In  the  shorter  recension  there  is  ^tjAiotu,  and  in  the  longer  ^TjAiio-ai;  hence  the  variety  of  rendering,  but  the  trans- 

latian  is  by  no  means  certain. 


76 


EPISTLE    OF   IGNATIUS   TO   THE    ROMANS. 


[in  this]  :  I  know  what  is  for  my 
benefit.  Now  I  begin  to  be  a  disci- 
ple. And  let  no  one,  of  things  visi- 
ble or  invisible,  envy '  me  that  I 
should  attain  to  Jesus  Christ.  Let 
fire  and  the  cross ;  let  the  crowds  of 
wild  beasts ;  let  tearings,^  breakings, 
and  dislocations  of  bones  ;  let  cutting 
off  of  members  ;  let  shatterings  of  the 
whole  body ;  and  let  all  the  dreadful  ^ 
torments  of  the  devil  come  upon  me  : 
only  let  me  attain  to  Jesus  Christ. 


the  very  torment  of  the  devil  come  upon  me  :  only  let 
me  attain  to  Jesus  Christ, 


CHAP.   VI. — BY   DEATH   I   SHALL  ATTAIN  TRUE   LIFE. 


All  the  pleasures  of  the  world,  and 
all  the  kingdoms  of  this  earth,-«  shall 
profit  me  nothing.  It  is  better  for 
me  to  die  in  behalf  of  s  Jesus  Christ, 
than  to  reign  over  all  the  ends  of  the 
earth.  "  For  what  shall  a  man  be 
profited,  if  he  gain  the  whole  world, 
but  lose  his  own  soul?"^  Him  I 
seek,  who  died  for  us  :  Him  I  desire, 
who  rose  again  for  our  sake.  This  is 
the  gain  which  is  laid  up  for  me. 
Pardon  me,  brethren :  do  not  hinder 
me  from  living,  do  not  wish  to  keep 
me  in  a  state  of  death  ;  ^  and  while  I 
desire  to  belong  to  God,  do  not  ye 
give  me  over  to  the  world.  Suffer 
me  to  obtain  pure  light :  when  I  have 
gone  thither,  I  shall  indeed  be  a  man 
of  God.  Permit  me  to  be  an  imitator 
of  the  passion  of  my  God.  If  any 
one  has  Him  within  himself,  let  him 
consider  what  I  desire,  and  let  him 
have  sympathy  with  me,  as  knowing 
how  I  am  straitened. 


All  the  ends  of  the  world,  and  all  the  kingdoms  of  this 
earth,4  shall  profit  me  nothing.  It  is  better  for  me  to  die 
for  the  sake  of  Jesus  Christ,  than  to  reign  over  all  the 
ends  of  the  earth.  "  For  what  is  a  man  profited,  if  he 
gain  the  whole  world,  but  lose  his  own  soul?"  I  long 
after  the  Lord,  the  Son  of  the  true  God  and  Father,  even 
Jesus  Christ.  Him  I  seek,  who  died  for  us  and  rose 
again.  Pardon  me,  brethren :  do  not  hinder  me  in 
attaining  to  life ;  for  Jesus  is  the  life  of  believers.  Do 
not  wish  to  keep  me  in  a  state  of  death,^  for  life  without 
Christ  is  death.  While  I  desire  to  belong  to  God,  do 
not  ye  give  me  over  to  the  world.  Suffer  me  to  obtain 
pure  light :  when  I  have  gone  thither,  I  shall  indeed  be 
a  man  of  God.  Permit  me  to  be  an  imitator  of  the 
passion  of  Christ,  my  God.  If  any  one  has  Him  within 
himself,  let  him  consider  what  I  desire,  and  let  him  have 
sympathy  with  me,  as  knowing  how  I  am  straitened. 


CHAP.    \TI.  —  REASON   OF   DESIRING   TO   DIE. 


The  prince  of  this  world  would  fein 
carry  me  away,  and  corrupt  my  dispo- 
sition towards  God.  Let  none  of  you, 
therefore,  who  are  [in  Rome]  help 
him  ;  rather  be  ye  on  my  side,  that 
is,  on  the  side  of  God.  Do  not  speak 
of  Jesus  Christ,  and  yet  set  your  de- 
sires on  the  world.  Let  not  envy 
find  a  dwelling-place  among  you  ;  nor 
even  should  I,  when  present  with  you, 
exhort  you  to  it,  be  ye  persuaded  to 
listen  to  me,  but  rather  give  credit  to 
those  things  which  I  now  write  to  you. 
For  though  I  am  alive  while  I  write  to 
you,  yet  I  am  eager  to  die.  My  love  * 
has  been  crucified,  and  there    is   no 


The  prince  of  this  world  would  fain  carry  me  away, 
and  corrupt  my  disposition  towards  God.  Let  none  of 
you,  therefore,  who  are  [in  Rome]  help  him  ;  rather  be 
ye  on  my  side,  that  is,  on  the  side  of  God.  Do  not 
speak  of  Jesus  Christ,  and  yet  prefer  this  world  to  Him. 
Let  not  envy  find  a  dwelling-place  among  you  ;  nor  even 
should  I,  when  present  with  you,  exhort  you  to  it,  be  ye 
persuaded,  but  rather  give  credit  to  those  things  which  I 
now  write  to  you.  For  though  I  am  alive  while  I  write 
to  you,  yet  I  am  eager  to  die  for  the  sake  of  Christ.  My 
love  ^  has  been  crucified,  and  there  is  no  fire  in  me  that 
loves  anything ;  but  there  is  living  water  springing  up  in 
me,  9  and  which  says  to  me  inwardly,  Come  to  the  Father. 
I  have  no  delight  in  corruptible  food,  nor  in  the  pleasures 
of  this  life.  I  desire  the  bread  of  God,  the  heavenly 
bread,  the  bread  of  life,  which  is  the  flesh  of  Jesus  Christ, 


'  In  the  shorter  recension  there  is  ^rjAwirTj .  and  in  the  longer  f rjAoxrai ;  hence  the  variety  of  rendering,  but  the  translation  is  by  no  means 
certain.         ^  ^ome  deem  this  and  the  following  word  spurious.         3  Literally,  "  evil."        •♦  Literally,  "  this  age."         S  Literally,  "  into." 

6  Matt.  xvi.  26.     Some  omit  this  quotation  ^  Liter.-illy,  "to  die."         ^  Some  understand  by  love  in  this  passage,  Christ  Himself; 

tfthcrs  regard  it  as  referring  to  the  natural  desires  0/ the  heart.        9  Comp.  John  iv.  14. 


EPISTLE    OF    IGNATIUS   TO    THE    ROMANS. 


n 


fire  in  me  desiring  to  be  fed  ; '  but 
there  is  within  me  a  water  that  Hvetli 
and  speaketh,^  saying  to  me  inwardly, 
Come  to  the  Father.  I  have  no  de- 
light in  corruptible  food,  nor  in  the 
pleasures  of  this  life.  I  desire  the 
bread  of  God,  the  heavenly  bread, 
the  bread  of  life,  which  is  the  flesh  of 
J(?sus  Christ,  the  Son  of  God,  who 
became  afterwards  of  the  seed  of 
David  and  Abraham  ;  and  I  desire 
the  drink  of  God,  namely  His  blood, 
which  is  incorruptible  love  and  eter- 
nal life. 


the  Son  of  God,  who  became  afterwards  of  the  seed  of 
Uavid  and  Abraham  ;  and  I  desire  the  drink,  namely  His 
blood,  which  is  incorruptible  love  and  eternal  life. 


CHAP.    VIII. BE    YE    FAVOURABLE    TO    ME. 


I  no  longer  wish  to  live  after  the 
manner  of  men,  and  my  desire  shall 
be  fulfilled  if  ye  consent.  Be  ye  will- 
ing, then,  that  ye  also  may  have  your 
desires  fulfilled.  I  entreat  you  in 
this  brief  letter ;  do  ye  give  credit  to 
me.  Jesus  Christ  will  reveal  these 
things  to  you,  [so  that  ye  shall  know] 
that  I  speak  truly.  He  5  is  the  mouth 
altogether  free  from  falsehood,  by 
which  the  Father  has  truly  spoken. 
Pray  ye  for  me,  that  I  may  attain 
[the  object  of  my  desire].  I  have 
not  written  to  you  according  to  the 
flesh,  but  according  to  the  will  of  God. 
If  I  shall  suffer,  ye  have  wished  [well] 
to  me  ;  but  if  I  am  rejected,  ye  have 
hated  me. 


I  no  longer  wish  to  live  after  the  manner  of  men,  and 
my  desire  shall  be  fulfilled  if  ye  consent.  "  I  am  cruci- 
fied with  Christ :  nevertheless  I  live  ;  yet  no  longer  I, 
since  Christ  liveth  in  me."  ^  I  entreat  you  in  this  brief 
letter :  do  not  refuse  me ;  believe  me  that  I  love  Jesus, 
who  was  delivered  [to  death]  for  my  sake.  "  What  shall 
I  render  to  the  Lord  for  all  His  benefits  towards  me?"'* 
Now  God,  even  the  Father,  and  the  Lord  Jesus  Christ, 
shall  reveal  these  things  to  you,  [so  that  j^e  shall  know] 
that  I  speak  truly,  x^nd  do  ye  pray  along  with  me,  that 
I  may  attain  my  aim  in  the  Holy  Spirit.  I  have  not  writ- 
ten to  you  according  to  the  flesh,  but  according  to  the 
will  of  God.  If  I  shall  suffer,  ye  have  loved  me ;  but  if 
I  am  rejected,  ye  have  hated  me. 


CHAP.    IX. — PRAY    FOR  THE   CHURCH   IN   SYRIA. 


Remember  in  your  prayers  the 
Church  in  Syria,  which  now  has  God 
for  its  shepherd,  instead  of  me. 
Jesus  Christ  alone  will  oversee  it,  and 
your  love  [will  also  regard  it].  But 
as  for  me,  I  am  ashamed  to  be 
counted  one  of  them  ;  for  indeed  I 
am  not  worthy,  as  being  the  very  last 
of  them,  and  one  born  out  of  due 
time.^  But  I  have  obtained  mercy  to 
be  somebody,  if  I  shall  attain  to  God. 
My  spirit  salutes  you,  and  the  love  of 
the  Churches  that  have  received  me 
in  the  name  of  Jesus  Christ,  and  not 
as  a  mere  passer-by.  For  even  those 
Churches  which  were  not  ^  near  to  me 
in  the  way,  I  mean  according  to  the 
flesh,^  have  gone  before  me,^  city  by 
city,  [to  meet  me.] 


Remember  in  your  prayers  the  Church  which  is  in 
Syria,  which,  instead  of  me,  has  now  for  its  shepherd  the 
Lord,  who  says,  "  I  am  the  good  Shepherd."  And  He 
alone  will  oversee  it,  as  well  as  your  love  towards  Him. 
But  as  for  me,  I  am  ashamed  to  be  counted  one  of  them  ; 
for  I  am  not  worthy,  as  being  the  very  last  of  them,  and 
one  born  out  of  due  time.  But  I  have  obtained  mercy  to 
be  somebody,  if  I  shall  attain  to  God.  My  spirit  salutes 
you,  and  the  love  of  the  Churches  which  have  received 
me  in  the  name  of  Jesus  Christ,  and  not  as  a  mere  passer- 
by. For  even  those  Churches  which  were  not  near  to  me 
in  the  way,  have  brought  me  forward,  city  by  city. 


'  Literally,  "  desiring  material."        ^  The  text  and  meaning  are  here  doubtful.  We  have  followed  Hefele,  who  understands  by  the  watei 

the  Holy  Spirit,  and  refers  to  John  vii.  38.         3  Gal.  ii.  20.         ■*  Ps.  cxvi.  12.  5  Some  refer  this  to  Ignatius  himself. 

*  Comp.  I  Cor.  XV.  8,  9.         7  Some  refer  this  to  the  jurisdiction  of  Ignatius.  ^  i.e.,  the  outward  road  he  had  to  travel. 
9  Or,  "  have  sent  me  forward;  "  comp.  Tit.  iii.  13. 


78 


EPISTLE    OF   IGNATIUS    TO    THE    ROMANS. 


CHAP.    X. CONCLUSION. 


Now  I  write  these  things  to  you 
from  Smyrna  by  the  Ephesians,  who 
are  deservedly  most  happy.  There  is 
also  with  me,  along  with  many  others, 
Crocus,  one  dearly  beloved  by  me.' 
As  to  those  who  have  gone  before  me 
from  Syria  to  Rome  for  the  glory  of 
God,  I  believe  that  you  are  acquainted 
with  them  ;  to  whom,  [then,]  do  ye 
make  known  that  I  am  at  hand.  For 
they  are  all  worthy,  both  of  God  and 
of  you ;  and  it  is  becoming  that  you 
should  refresh  them  in  all  things.  I 
have  written  these  things  unto  you,  on 
the  day  before  the  ninth  of  the  Kal- 
ends of  September  (that  ^  is,  on  the 
twenty-third  day  of  August).  Fare 
ye  well  to  the  end,  in  the  patience  of 
Jesus  Christ.     Amen. 


Now  I  write  these  things  to  you  from  Smyrna  by  the 
Ephesians,  who  are  deservedly  most  happy.  There  is 
also  with  me,  along  with  many  others.  Crocus,  one  dearly 
beloved  by  me.'  As  to  those  who  have  gone  before  me 
from  Syria  to  Rome  for  the  glory  of  God,  I  believe  that 
you  are  acquainted  with  them  ;  to  whom,  [then,]  do  ye 
make  known  that  1  am  at  hand.  For  they  are  all  wortbf/, 
both  of  God  and  of  you  ;  and  it  is  becoming  that  you 
should  refresh  them  in  all  things.  I  have  written  these 
things  unto  you  on  the  day  before  the  ninth  of  the 
Kalends  of  September.  Fare  ye  well  to  the  end,  in  the 
patience  of  Jesus  Christ. 


*  Literally,  "  the  name  desired  to  me."        ^  This  clause  is  evidently  an  explanatory  gloss  which  has  crept  into  the  text. 


THE  EPISTLE  OF  IGNATIUS  TO  THE  PHILADELPHIANS. 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  who  is  also  called  Tlieopho- 
rus,  to  the  Church  of  God  the 
Father,  and  our  Lord  Jesus  Christ, 
which  is  at  Philadelphia,  in  Asia, 
which  has  obtained  mercy,  and  is 
established  in  the  harmony  of  God, 
and  rejoiceth  unceasingly '  in  the 
passion  of  our  Lord,  and  is  filled 
with  all  mercy  through  his  irsur- 
rection  ;  which  I  salute  in  the  blood 
of  Jesus  Christ,  who  is  our  eternal 
and  e?iduring  Joy,  especially  if 
\_men']  are  in  unity  with  the  bishop, 
the  presbyters,  and  the  deacons,  who 
have  been  appointed  according  to 
the  mind  of  Jesus  Christ,  whom  He 
has  established  in  security,  after  His 
own  will,  and  by  His  Holy  Spirit. 


Ignatitis,  who  is  also  called  Theophoms,  to  the  Church  of 
God  the  Father,  and  of  the  Lord  Jesus  Christ,  which 
is  at  Philadelphia,  which  has  obtained  mercy  through 
love,  and  is  established  i?i  the  hannony  of  God,  and 
rejoiceth  unceasingly,^  in  the  passion  of  our  Lord  Jesus, 
and  is  filled  with  all  mercy  through  His  resurrection  ; 
which  I  salute  in  the  blood  of  Jesus  Christ,  who  is  our 
eternal  and  enduring  joy,  especially  to  those  who  are  in 
unity  with  the  bishop,  and  the  presbyters,  and  the  dea- 
cons, who  have  been  appointed  by  the  will  of  God  the 
Father,  through  the  Lord  Jesus  Christ,  who,  according 
to  His  own  will,  has  firmly  established  His  Church 
upon  a  rock,  by  a  spiritual  building,  not  made  with 
hands,  against  which  the  wi7ids  and  the  floods  have 
beaten,  yet  have  not  been  able  to  overthrow  it:^  yea, 
and  may  spiritual  wickedness  never  be  able  to  do  so,  but 
be  thoroughly  weakened  by  the  power  of  Jesus  Christ 
our  Lord. 


CHAP.    I. PRAISE    OF   THE    BISHOP. 


Which  bishop,^  I  know,  obtained 
the  ministry  which  pertains  to  the 
common  [weal],  not  of  himself,  neither 
by  men,-*  nor  through  vainglory,  but 
by  the  love  of  God  the  Father,  and 
the  Lord  Jesus  Christ ;  at  whose 
meekness  I  am  struck  with  admiration, 
and  who  by  his  silence  is  able  to  ac- 
complish more  than  those  who  vainly 
talk.  For  he  is  in  harmony  with  the 
commandments  [of  God],  even  as 
the  harp  is  with  its  strings.  Where- 
■  fore  my  soul  declares  his  mind  to- 
wards God  a  happy  one,  knowing  it  to 
be  virtuous  .and  perfect,  and  that  his 
stability  as  well  as  freedom  from  all 
anger  is  after  the  example  of  the  in- 
finite'' meekness  of  the  livina:  God. 


Having  beheld  your  bishop,  I  know  that  he  was  not 
selected  to  undertake  the  ministry  which  pertains  to  the 
common  [weal],  either  by  himself  or  by  men,-*  or  out  of 
vainglory,  but  by  the  love  of  Jesus  Christ,  and  of  God 
the  Father,  who  raised  Him  from  the  dead ;  at  whose 
meekness  I  am  struck  with  admiration,  and  who  by  His 
silence  is  able  to  accomplish  more  than  they  who  talk  a 
great  deal.  For  he  is  in  harmony  with  the  command- 
ments and  ordinances  of  the  Lord,  even  as  the  strings 
are  with  the  harp,  and  is  no  less  blameless  than  was 
Zacharias  the  priest.s  Wherefore  my  soul  declares  his 
mind  towards  God  a  hapjoy  one,  knowing  it  to  be  virtuous 
and  perfect,  and  that  his  stability  as  well  as  freedom  from 
all  anger  is  after  the  example  of  the  infinite  meekness  of 
the  living  God. 


chap.  II.  —  maintain  union  with  the  bishop. 


Wherefore,  as  children  of  light  and 
truth,  flee  from  division   and  wicked 


Wherefore,  as  children  of  light  and  truth,  avoid  the 
dividing  of  your  unity,  and  the  wicked  doctrine  of  the 


'  Or,  "  inseparably."     2  Comp.  Matt.  vii.  25.     3  The  bishop  previously  referred  to.     *  Comp.  Gal.  i.  i.     S  Luke  i.  6.     *  Literally,  "  all." 

79 


8o 


EPISTLE   OF   IGNATIUS   TO   THE    PHILADELPHIANS. 


doctrines  ;  but  where  the  shepherd  is, 
there  do  ye  as  sheep  follow.  For 
there  are  many  wolves  that  appear 
worthy  of  credit,  who,  by  means  of  a 
pernicious  pleasure,  carry  captive  ^ 
those  that  are  running  towards  God  ; 
but  in  your  unity  they  shall  have  no 
place. 


Keep  yourselves  from  those  evil 
plants  which  Jesus  Christ  does  not 
tend,  because  they  are  not  the  plant- 
ing of  the  Father.  Not  that  I  have 
found  any  division  among  you,  but 
exceeding  purity.  For  as  many  as 
are  of  God  and  of  Jesus  Christ  are 
also  with  the  bishop.  And  as  many 
as  shall,  in  the  exercise  of  repentance, 
return  into  the  unity  of  the  Church, 
these,  too,  shall  belong  to  God,  that 
they  may  live  according  to  Jesus 
Christ.  Do  not  err,  my  brethren. 
If  any  man  follows  him  that  makes  a 
schism  in  the  Church,  he  shall  not 
inherit  the  kingdom  of  God.  If  any 
one  walks  according  to  a  strange  5  opin- 
ion, he  agrees  not  with  the  passion 
[of  Christ] . 


heretics,  from  whom  "  a  defiling  influence  has  gone  forth 
into  all  the  earth."  '  But  where  the  shepherd  is,  there 
do  ye  as  sheep  follow.  For  there  are  many  wolves  in 
sheep's  clothing,^  who,  by  means  of  a  pernicious  pleasure, 
carry  captive  ^  those  that  are  running  towards  God ;  but 
in  your  unity  they  shall  have  no  place. 


CHAP.    III.  —  AVOID   SCHISMATICS. 


Keep  yourselves,  then,  from  those  evil  plants  which 
Jesus  Christ  does  not  tend,  but  that  wild  beast,  the  de- 
stroyer of  men,  because  they  are  not  the  planting  of 
the  Father,  but  the  seed  of  the  wicked  one.  Not  that  I 
have  found  any  division  among  you  do  I  write  these 
things ;  but  I  arm  you  beforehand,  as  the  children  of 
God.  For  as  many  as  are  of  Christ  are  also  with  the 
bishop ;  but  as  many  as  fall  away  from  him,  and  embrace 
communion  with  the  accursed,  these  shall  be  cut  off  along 
with  them.  For  they  are  not  Christ's  husbandry,  but  the 
seed  of  the  enemy,  from  whom  may  you  ever  be  delivered 
by  the  prayers  of  the  shepherd,  that  most  faithful  and 
gentle  shepherd  who  presides  over  you.  I  therefore  ex- 
hort you  in  the  Lord  to  receive  with  all  tenderness  those 
that  repent  and  return  to  the  unity  of  the  Church,  that 
through  your  kindness  and  forbearance  they  may  recover  * 
themselves  out  of  the  snare  of  the  devil,  and  becoming  wor- 
thy of  Jesus  Christ,  may  obtain  eternal  salvation  in  the 
kingdom  of  Christ.  Brethren,  be  not  deceived.  If  any 
man  follows  him  that  separates  from  the  truth,  he  shall  not 
inherit  the  kingdom  of  God  ;  and  if  any  man  does  not 
stand  aloof  from  the  preacher  of  falsehood,  he  shall  be 
condemned  to  hell.  For  it  is  obligatory  neither  to  sepa- 
rate from  the  godly,  nor  to  associate  with  the  ungodly. 
If  any  one  walks  according  to  a  strange  5  opinion,  he  is 
not  of  Christ,  nor  a  partaker  of  His  passion  ;  but  is  a  fox,^ 
a  destroyer  of  the  vineyard  of  Christ.  Have  no  fellow- 
ship 7  with  such  a  man,  lest  ye  perish  along  with  him,  even 
should  he  be  thy  father,  thy  son,  thy  brother,  or  a  mem- 
ber of  thy  family.  For  says  [the  Scripture],  "  Thine  eye 
shall  not  spare  him." '^  You  ought  therefore  to  "hate 
those  that  hate  God,  and  to  waste  away  [with  grief]  on 
account  of  His  enemies."  ^  I  do  not  mean  that  you 
should  beat  them  or  persecute  them,  as  do  the  Gentiles 
"  that  know  not  the  Lord  and  God ;  "  '°  but  that  you 
should  regard  them  as  your  enemies,  and  separate  your- 
selves from  them,  while  yet  you  admonish  them,  and  ex- 
hort them  to  repentance,  if  it  may  be  they  will  hear,  if  it 
may  be  they  will  submit  themselves.  For  our  God  is  a 
lover  of  mankind,  and  "  will  have  all  men  to  be  saved, 
and  to  come  to  the  knowledge  of  the  truth."  "  Where- 
fore "  He  makes  His  sun  to  rise  upon  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust ;  "  " 
of  whose  kindness  the  Lord,  wishing  us  also  to  be  imita- 
tors, says,  "  Be  ye  perfect,  even  as  also  your  Father  that 
is  in  heaven  is  perfect."  '^ 


'  Jer.  xxiii.  15.       ^  Comp.  Matt.  vii.  15. 
'  Comp.  I  Cor.  v.  11.        *  Deut.  xiii.  6,  8. 


3  Comp.  2  Tim.  iii.  6.         *  2  Tim.  ii.  26.       s  i.e.,  heretical.        *  Comp.  Song  of  Sol.  ii.  15. 
9  Ps.  cxix.  21.       ^°  I  Thess.  iv.  5.       "  1  Tim.  ii.  4.       '^  Matt.  v.  45.        '^  Matt.  v.  48. 


EPISTLE   OF    IGNATIUS   TO   THE    PHILADELPHIANS. 


8i 


CHAP.    IV. — 

Take  ye  heed,  then,  to  have  but 
one  Eucharist.  For  there  is  one 
flesh  of  our  Lord  Jesus  Christ,  and 
one  cup  to  [show  forth  ']  the  unity  of 
His  blood  ;  one  altar  ;  as  there  is  one 
bishop,  along  with  the  presbytery  and 
deacons,  my  fellow-servants  :  that  so, 
whatsoever  ye  do,  ye  may  do  it  ac- 
cording to  [the  will  of]  God. 


HAVE    BUT    ONE    EUCHARIST,    ETC. 

I  have  confidence  of  you  in  the  Lord,  that  ye  will  be 
of  no  other  mind.  Wherefore  I  write  boldly  to  your  love, 
which  is  worthy  of  God,  and  exhort  you  to  have  but  one 
faith,  and  ;one  [kind  of]  i>reaching,  and  one  Eucharist. 
For  there  is  one  flesh  of  the  Lord  Jesus  Christ ;  and  His 
blood  which  was  shed  for  us  is  one  ;  one  loaf  also  is  broken 
to  all  [the  communicants],  and  one  cup  is  distributed 
among  them  all :  there  is  but  one  altar  for  the  whole 
Church,  and  one  bishop,  with  the  presbytery  and  deacons, 
my  fellow-servants.  Since,  also,  there  is  but  one  unbe- 
gotten  Being,  God,  even  the  Father ;  and  one  only-be- 
gotten Son,  God,  the  Word  and  man  ;  and  one  Comforter, 
the  Spirit  of  truth  ;  and  also  one  preaching,  and  one  faith, 
and  one  baptism  ;  -  and  one  Church  which  the  holy  apos- 
tles established  from  one  end  of  the  earth  to  the  other  by 
the  blood  of  Christ,  and  by  their  own  sweat  and  toil ;  it 
behoves  you  also,  therefore,  as  "  a  peculiar  people,  and  a 
holy  nation,"  3  to  perform  all  things  with  harmony  in 
Christ.  Wives,  be  ye  subject  to  your  husbands  in  the 
fear  of  God  ;  ^  and  ye  virgins,  to  Christ  in  purity,  not 
counting  marriage  an  abomination,  but  desiring  that  which 
is  better,  not  for  the  reproach  of  wedlock,  but  for  the 
sake  of  meditating  on  the  law.  Children,  obey  your  par- 
ents, and  have  an  affection  for  them,  as  workers  together 
with  God  for  your  birth  [into  the  world] .  Servants,  be 
subject  to  your  masters  in  God,  that  ye  may  be  the  freed- 
men  of  Christ.s  Husbands,  love  your  wives,  as  fellow- 
servants  of  God,  as  your  own  body,  as  the  partners  of 
your  life,  and  your  co-adjutors  in  the  procreation  of 
children.  Virgins,  have  Christ  alone  before  your  eyes, 
and  His  Father  in  your  prayers,  being  enlightened  by  the 
Spirit.  May  I  have  pleasure  in  your  purity,  as  that  of 
Elijah,  or  as  of  Joshua  the  son  of  Nun,  as  of  Melchizedek, 
or  as  of  Elisha,  as  of  Jeremiah,  or  as  of  John  the  Baptist, 
as  of  the  beloved  disciple,  as  of  Timothy,  as  of  Titus,  as 
of  Evodius,  as  of  Clement,  who  departed  this  life  in  [per- 
fect] chastity.^  Not,  however,  that  I  blame  the  other 
blessed  [saints]  because  they  entered  into  the  married 
state,  of  which  I  have  just  spoken.^  For  I  pray  that, 
being  found  worthy  of  God,  I  may  be  found  at  their  feet 
in  the  kingdom,  as  at  the  feet  of  Abraham,  and  Isaac, 
and  Jacob ;  as  of  Joseph,  and  Isaiah,  and  the  rest  of 
the  prophets ;  as  of  Peter,  and  Paul,  and  the  rest  of  the 
aposdes,  that  were  married  men.  For  they  entered  into 
these  marriages  not  for  the  sake  of  appetite,  but  out  of 
regard  for  the  propagation  of  mankind.  Fathers,  "  bring 
up  your  children  in  the  nurture  and  admonition  of  the 
Lord ; "  ^  and  teach  them  the  holy  Scriptures,  and  also 
trades,  that  they  may  not  indulge  in  idleness.  Now  [the 
Scripture]  says,  "  A  righteous  father  educates  [his  chil- 
dren] well;  his  heart  shall  rejoice  in  a  wise  son."^ 
Masters,  be  gentle  towards  your  servants,  as  holy  Job  has 
taught  you  ; '°  for  there  is  one  nature,  and  one  family  of 
mankind.  For  "  in  Christ  there  is  neither  bond  nor 
free."  "  Let  governors  be  obedient  to  Caesar  ;  soldiers  to 
those  that  command  them ;  deacons  to  the  presbyters,  as 


S  I  Cor.  vii.  22. 


'  Literally,  "  into."         =  Eph.  iv.  5.         3  Tit.  ii.  14;   i  Pet.  ii.  9.         *  Eph.  v.  22.  ._. 

^  There  was  a  prevalent  opinion  among  the  ancient  Christian  writers,  that  all  these  holy  men  lived  a  life  of  [chaste]  cell 
'  Or,  "  it  is  not  because,  etc.,  that  I  have  meiilioncd  these."      ^  Eph.  vi.  4.       9  Prov.  xxiii.  24.       ^^  Job  xxxi.  13,  15 


celibacy. 

■"  Gal.  iii.  28. 


2>2 


EPISTLE    OF    IGNATIUS    TO    THE    PHILADELPHIANS. 


to  high-priests ;  the  presbyters,  and  deacons,  and  the  rest 
of  the  clergy,  together  with  all  the  peoijle,  and  the 
soldiers,  and  the  governors,  and  Caesar  [himself],  to  the 
bishop  ;  the  bishop  to  Christ,  even  as  Christ  to  the  Father, 
And  thus  unity  is  preserved  throughout.  Let  not  the 
widows  be  wanderers  about,  nor  fond  of  dainties,  nor 
gadders  from  house  to  house  ;  but  let  them  be  like  Judith, 
noted  for  her  seriousness  ;  and  like  Anna,  eminent  for  her 
sobriety.  I  do  not  ordain  these  things  as  an  apostle  :  for 
"  who  am  I,  or  what  is  my  father's  house,"  '  that  I  should 
pretend  to  be  equal  in  honour  to  them?  But  as  your 
"  fellow-soldier,"  ^  I  hold  the  j^osition  of  one  who  [simply] 
admonishes  you. 


CHAP.    V. PRAY    FOR    ME. 


My  brethren,  I  am  greatly  enlarged 
in  loving  you  ;  and  rejoicing  exceed- 
ingly [over  you],  I  seek  to  secure 
your  safety.  Yet  it  is  not  I,  but  Jesus 
Christ,  for  whose  sake  being  bound  I 
fear  the  more,  inasmuch  as  I  am  not 
yet  perfect.  But  your  prayer  to  God 
shall  make  me  perfect,  that  I  may 
attain  to  that  portion  which  through 
mercy  has  been  allotted  me,  while  I 
flee  to  the  Gospel  as  to  the  flesh  of 
Jesus,  and  to  the  apostles  as  to  the 
presbytery  of  the  Church.  And  let 
us  also  love  the  prophets,  because  they 
too  have  proclaimed  the  Gospel,"*  and 
placed  their  hope  in  Him, 5  and  waited 
for  Him  ;  in  whom  also  believing,  they 
were  saved,  through  union  to  Jesus 
Christ,  being  holy  men,  worthy  of 
love  and  admiration,  having  had  wit- 
ness borne  to  them  by  Jesus  Christ, 
and  being  reckoned  along  with  [us] 
in  the  Gospel  of  the  common  hope. 


My  brethren,  I  am  greatly  enlarged  in  loving  you ;  and 
rejoicing  exceedingly  [over  you],  I  seek  to  secure  your 
safety.  Yet  it  is  not  I,  but  the  Lord  Jesus  through  me  ; 
for  whose  sake  being  bound,  I  fear  the  more,  for  I  am 
not  yet  perfect.  But  your  prayer  to  God  shall  make  me 
perfect,  that  I  may  attain  that  to  which  I  have  been  called, 
while  I  flee  to  the  Gospel  as  to  the  flesh  of  Jesus  Christ, 
and  to  the  apostles  as  the  presbytery  of  the  Church.  I 
do  also  love  the  prophets  as  those  who  announced  Christ, 
and  as  being  partakers  of  the  same  Spirit  with  the  apostles. 
For  as  the  false  prophets  and  the  false  apostles  drew  [to 
themselves]  one  and  the  same  wicked,  deceitful,  and  se- 
ducing 3  spirit ;  so  also  did  the  prophets  and  the  apostles 
receive  from  God,  through  Jesus  Christ,  one  and  the  same 
Holy  Spirit,  who  is  good,  and  sovereign,''  and  true,  and 
the  Author  of  [saving]  knowledge. ?  For  there  is  one 
God  of  the  Old  and  New  Testament,  "  one  Mediator  be- 
tween God  and  men,"  for  the  creation  of  both  intelligent 
and  sensitive  beings,  and  in  order  to  exercise  a  beneficial 
and  suitable  providence  [over  them].  There  is  also  one 
Comforter,  who  displayed  '^  His  power  in  Moses,  and  the 
prophets,  and  apostles.  All  the  saints,  therefore,  were 
saved  by  Christ,  hoping  in  Him,  and  waiting  for  Him ; 
and  they  obtained  through  Him  salvation,  being  holy 
ones,  worthy  of  love  and  admiration,  having  testimony 
borne  to  them  by  Jesus  Christ,  in  the  Gospel  of  our  com- 
mon hope. 


CHAP.   VI. DO   NOT   ACCEPT   JUDAISM. 


But  if  any  one  preach  the  Jewish 
law  '5  unto  you,  listen  not  to  him.  For 
it  is  better  to  hearken  to  Christian 
doctrine  from  a  man  who  has  been 
circumcised,  than  to  Judaism  from 
one  uncircumcised.  But  if  either  of 
such  persons  do  not  speak  concerning 
Jesus  Christ,  they  are  in  my  judgment 
but  as  monuments  and  sepulchres  of 
the  dead,  upon  which  are  written  only 
the  names  of  men.  Flee  therefore  the 
wicked  devices  and  snares  of  the  prince 


If  any  one  preaches  the  one  God  of  the  law  and  the 
prophets,  but  denies  Christ  to  be  the  Son  of  God,  he  is  a 
liar,  even  as  also  is  his  father  the  devil, '°  and  is  a  Jew 
falsely  so  called,  being  possessed  of"  mere  carnal  circum- 
cision. If  any  one  confesses  Christ  Jesus  the  Lord,  but 
denies  the  God  of  the  law  and  of  the  prophets,  saying 
that  the  Father  of  Christ  is  not  the  Maker  of  heaven  and 
earth,  he  has  not  continued  in  the  truth  any  more  than 
his  father  the  devil, '°  and  is  a  disciple  of  Simon  Magus, 
not  of  the  Holy  Spirit.  If  any  one  says  there  is  one  God, 
and  also  confesses  Christ  Jesus,  but  thinks  the  Lord  to  be 
a  mere  man,  and  not  the  only- begotten  '-  God,  and  Wis- 


'  I  Sam.  xviii.  i8;  2  Sam.  vii.  i8.  ^  Phil.  ii.  25.  3  Literally,  "people-deceiving."         ■♦  Literally,  "have  proclaimed  in  reference 

to  the  Gospel."        5  In  Christ.        *  Comp.  Ps.  li.  12  (LXX.).       7  Literally,  "  teaching.  8  Or,  "wrought."         9  Literally,  "Judaism." 

'°  Comp.  John  viii.  44.        "  Literally,  "  beneath."        '^  Comp.  the  reading  sanctioned  by  the  ancient  authorities,  John  i.  18. 


EPISTLE    OF   IGNATIUS   TO   THE   PHILADELPHIANS. 


83 


of  this  world,  lest  at  any  time  being 
conciuered '  by  his  artifices,^  ye  grow 
weak  in  your  love.  But  be  ye  all 
joined  together  ^  with  an  undivided 
heart.  And  I  thank  my  God  that  I 
have  a  good  conscience  in  respect  to 
you,  and  that  no  one  has  it  in  his 
power  to  boast,  either  privately  or 
publicly,  that  I  have  burdened''  any 
one  either  in  much  or  in  little.  And 
I  wish  for  all  among  whom  I  have 
spoken,  that  they  may  not  possess  that 
for  a  testimony  against  them. 


dom,  and  the  Word  of  God,  and  deems  Him  to  consist 
merely  of  a  soul  and  body,  such  an  one  is  a  serpent,  that 
preaches  deceit  and  error  for  the  destruction  of  men. 
And  such  a  man  is  poor  in  understanding,  even  as  by 
name  he  is  an  Ebionite.''  If  any  one  confesses  the  truths 
mentioned, 5  but  calls  lawful  wedlock,  and  the  procreation 
of  children,  destruction  and  pollution,  or  deems  certain 
kinds  of  food  abominable,  such  an  one  has  the  apostate 
dragon  dwelling  within  him.  If  any  one  confesses  the 
Father,  and  the  Son,  and  the  Holy  Ghost,  and  praises 
the  creation,  but  calls  the  incarnation  merely  an  appear- 
ance, and  is  ashamed  of  the  passion,  such  an  one  has 
denied  the  faith,  not  less  than  the  Jews  who  killed  Christ. 
If  any  one  confesses  these  things,  and  that  God  the  Word 
did  dwell  in  a  human  body,  being  within  it  as  the  Word, 
even  as  the  soul  also  is  in  the  body,  because  it  was  God 
that  inhabited  it,  and  not  a  human  soul,  but  affirms  that 
unlawful  unions  are  a  good  thing,  and  places  the  highest 
happiness  ^  in  pleasure,  as  does  the  man  who  is  falsely 
called  a  Nicolaitan,  this  person  can  neither  be  a  lover  of 
God,  nor  a  lover  of  Christ,  but  is  a  corrupter  of  his  own 
flesh,  and  therefore  void  of  the  Holy  Spirit,  and  a  stranger 
to  Christ.  All  such  persons  are  but  monuments  and 
sepulchres  of  the  dead,  upon  which  are  written  only  the 
names  of  dead  men.  Flee,  therefore,  the  wicked  devices 
and  snares  of  the  spirit  which  now  worketh  in  the  children 
of  this  world, ^  lest  at  any  time  being  overcome,'  ye  grow 
weak  in  your  love.  But  be  ye  all  joined  together  3  with 
an  undivided  heart  and  a  willing  mind,  "  being  of  one  ac- 
cord and  of  one  judgment,"  '^  being  always  of  the  same 
opinion  about  the  same  things,  both  when  you  are  at  ease 
and  in  danger,  both  in  sorrow  and  in  joy.  I  thank  God, 
through  Jesus  Christ,  that  I  have  a  good  conscience  in 
respect  to  you,  and  that  no  one  has  it  in  his  power  to 
boast,  either  privately  or  publicly,  that  I  have  burdened 
any  one  either  in  much  or  in  little.  And  I  wish  for  all 
among  whom  I  have  spoken,  that  they  may  not  possess 
that  for  a  testimony  against  them. 


CHAP.    VII. 

For  though  some  would  have  de- 
ceived me  according  to  the  flesh,  yet 
the  Spirit,  as  being  from  God,  is  not 
deceived.  For  it  knows  both  whence 
it  comes  and  whither  it  goes,'°  and 
detects  the  secrets  [of  the  heart]. 
For,  when  I  was  among  you,  I  cried, 
I  spoke  with  a  loud  voice  :  Give  heed 
to  the  bishop,  and  to  the  presbytery 
and  deacons.  Now,  some  suspected 
me  of  having  spoken  thus,  as  knowing 
beforehand  the  division  caused  by 
some  among  you."  But  He  is  my 
witness,  for  whose  sake  I  am  in  bonds, 
that  I  got  no  intelligence  from  any 
man. '3      But   the    Spirit    proclaimed 


■I    HAVE    EXHORTED    YOU   TO    UNITY. 

For  though  some  would  have  deceived  me  according 
to  the  flesh,  yet  my  spirit  is  not  deceived  ;  for  I  have 
received  it  from  God.  For  it  knows  both  whence  it 
comes  and  whither  it  goes,  and  detects  the  secrets  [of 
the  heart].  For  when  I  was  among  you,  I  cried,  I 
spoke  with  a  loud  voice  —  the  word  is  not  mine,  but 
God's  —  Give  heed  to  the  bishop,  and  to  the  presbytery 
and  deacons.  But  if  ye  suspect  that  I  spake  thus,  as 
having  learned  beforehand  the  division  caused  by  some 
among  you.  He  is  my  witness,  for  whose  sake  I  am  in 
bonds,  that  I  learned  nothing  of  it  from  the  mouth  of 
any  man.  But  the  Spirit  made  an  announcement  to  me, 
saying  as  follows  :  Do  nothing  without  the  bishop ;  keep 
your  bodies  '^  as  the  temples  of  God  ;  love  unity ;  avoid 
divisions ;  be  ye  followers  of  Paul,  and  of  the  rest  of  the 
apostles,  even  as  they  also  were  of  Christ. 


'  Literally,  "  oppressed."        ^  Or,  "  will."        3  Some  render,  "  come  together  into  the  same  place." 

*  From  a  Hebrew  word  meaning  "  poor."        5  Or,  "  these  things."        ^  Apparently  bv  attempting  to  impose  the  yoke  of  Judaism. 
7  Literally,  "  the  end  of  happiness."         8  Comp.  Eph.  ii.  2.         9  Phil.  ii.  2.         '°  Jo^n  iii.  8.         "  Some  translate,  "  as  foreseeing  the 
division  to  arise  among  you."        '-  Literally,  "  your  flesh,"        '^  Literally,  "  did  not  know  from  human  flesh." 


84 


EPISTLE    OE    IGNATIUS    TO    THE    PHILADELPHIANS. 


these  words  :  Do  nothing  without  the 
bishop ;  keep  your  bodies '  as  the 
temples  of  God ;  -  love  unity  ;  avoid 
divisions ;  be  the  followers  of  Jesus 
Christ,  even  as  He  is  of  His  Father. 


CHAP.    VIII. 

I  therefore  did  what  belonged  to 
me,  as  a  man  devoted  to^  unity. 
For  where  there  is  division  and  wrath, 
God  doth  not  dwell.  To  all  them 
that  repent,  the  Lord  grants  forgive- 
ness, if  they  turn  in  penitence  to  the 
unity  of  God,  and  to  communion 
with  the  bishop.'*  I  trust  [as  to  you] 
in  the  grace  of  Jesus  Christ,  who  shall 
free  you  from  every  bond.  And  I  ex- 
hort you  to  do  nothing  out  of  strife, 
but  according  to  the  doctrine  of  Christ. 
When  I  heard  some  saying,  If  I  do 
not  find  it  in  the  ancient  ^  Scriptures, 
I  will  not  believe  the  Gospel ;  on  my 
saying  to  them,  It  is  written,  they 
answered  me.  That  remains  to  be 
proved.  But  to  me  Jesus  Christ  is 
in  the  place  of  all  that  is  ancient : 
His  cross,  and  death,  and  resurrection, 
and  the  faith  ^  which  is  by  Him,  are 
undefiled  monuments  of  antiquity ; 
by  which  I  desire,  through  your 
prayers,  to  be  justified. 


■THE    .SAME    CONTINUED. 

I  therefore  did  what  belonged  to  me,  as  a  man  devoted 
to  unity ;  adding  this  also,  that  where  there  is  diversity 
of  judgment,  and  wrath,  and  hatred,  God  does  not 
dwell.  To  all  them  that  repent,  God  grants  forgiveness, 
if  they  with  one  consent  return  to  the  unity  of  Christ,  and 
communion  with  the  bishop.*  I  trust  to  the  grace  of 
Jesus  Christ,  that  He  will  free  you  from  every  bond  of 
wickedness.  5  I  therefore  exhort  you  that  ye  do  nothing 
out  of  strife,^  but  according  to  the  doctrine  of  Christ. 
For  I  have  heard  some  saying,  If  I  do  not  find  the  Gos- 
pel in  the  archives,  I  will  not  believe  it.  To  such  persons 
I  say  that  my  archives  are  Jesus  Christ,  to  disobey  whom 
is  manifest  destruction.  My  authentic  archives  are  His 
cross,  and  death,  and  resurrection,  and  the  faith  which 
bears  on  these  things,  by  which  I  desire,  through  your 
prayers,  to  be  justified.  He  who  disbelieves  the  Gospel 
disbelieves  everything  along  with  it.  For  the  archives 
ought  not  to  be  preferred  to  the  Spirit.^  "  It  is  hard  to 
kick  against  the  pricks  ;  "  '°  it  is  hard  to  disbelieve  Christ ; 
it  is  hard  to  reject  the  preaching  of  the  apostles. 


CHAP.    IX. 


■  THE   OLD   TESTAMENT   IS   GOOD  :    THE   NEW  TESTAMENT   IS    BETTER. 


The  priests  "  indeed  are  good,  but 
the  High  Priest  is  better ;  to  whom 
the  holy  of  holies  has  been  com- 
mitted, and  who  alone  has  been 
trusted  with  the  secrets  of  God.  He 
is  the  door  of  the  Father,  by  which 
enter  in  Abraham,  and  Isaac,  and 
Jacob,  and  the  prophets,  and  the 
apostles,  and  the  Church.  All  these 
have  for  their  object  the  attaining  to 
the  unity  of  God.  But  the  Gospel 
possesses  something  transcendent 
[above  the  former  dispensation],  viz., 
the  appearance  of  our  Lord  Jesus 
Christ,  His  passion  and  resurrection. 
For  the  Ijeloved  prophets  announced 
Him,'''  but  the  Gospel  is  the  perfec- 
tion of  immortality.'**  All  these  things 
are  good  together,  if  ye  believe  in 
love. 


The  priests  "  indeed,  and  the  ministers  of  the  word, 
are  good  ;  but  the  High  Priest  is  better,  to  whom  the 
holy  of  holies  has  been  committed,  and  who  alone  has 
been  entrusted  with  the  secrets  of  God.  The  ministering 
powers  of  God  are  good.  The  Comforter  is  holy,  and 
the  Word  is  holy,  the  Son  of  the  Father,  by  whom  He 
made  all  things,  and  exercises  a  providence  over  them  all. 
This  is  the  Way '-  which  leads  to  the  Father,  the  Rock,'^ 
the  Defence,''*  the  Key,  the  Shepherd,  '5  the  Sacrifice,  the 
Door  '^  of  knowledge,  through  which  have  entered  Abra- 
ham, and  Isaac,  and  Jacob,  Moses  and  all  the  company 
of  the  prophets,  and  these  pillars  of  the  world,  the  apos- 
tles, and  the  spouse  of  Christ,  on  whose  account  He 
poured  out  His  own  blood,  as  her  marriage  portion,  that 
He  might  redeem  her.  All  these  things  tend  towards 
the  unity  of  the  one  and  only  true  God.  But  the  Gospel 
possesses  something  transcendent  [above  the  former  dis- 
pensation], viz.,  the  appearing  of  our  Saviour  Jesus  Christ, 
His  passion,  and  the  resurrection  itself.  For  those  things 
which  the  prophets  announced,  saying,  "  Until  He  come 
for  whom  it  is  reserved,  and  He  shall  be  the  expectation 


3  Literally,  "  prepared  for.' 
Iviii.  5.         °  Phil.  ii.  3. 


'  Literally,  "your  flesh."        ^  Comp.  i  Cor.  iii.  16,  vi.  19. 

*  Literally,  "  to  the  assembly  of  the  bishop."        5  Comp.  Isa.  Ivui.  6.         °  fhil.  u.  3. 

7  The  meaning  here  is  very  doubtful.     Some  read  iv  rocs  apx<n'ot?,  as  translated  above;  others  prefer  Iv  tois  apx«oi9,  as  in  the  longer 
recension.         ^  i.e.,  the  system  of  Christian  doctrine.         9  Or,  "  the  archives  of  the  Spirit  are  not  exposed  to  all."         '°  Acts  x.xvi.  14. 
"  i.e.,  the  Jewish  priests.         '^  John  xiv.  6.         '3  i  Cor.  x.  4.         '<  Literally,  "  the  hedge."         '5  John  x.  n.         '^  John  x.  9. 
'7  Literally,  "  proclaimed  as  to  him."         i^  l"he  meaning  is  doubtful.     Comp.  2  Tim.  i.  10. 


EPISTLE    OF    IGNATIUS    TO    THE    rHILADELPIIIANS. 


8^ 


of  the  Gentiles,"  '  have  been  fulfilled  in  the  Gospel,  [our 
Lord  saying,]  "  Go  ye  and  teach  all  nations,  bajjtizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost."  ^  All  then  are  good  together,  the  law, 
the  prophets,  the  apostles,  the  whole  company  [of  others] 
that  have  believed  through  them  :  only  if  we  love  one 
another. 


CHAP.    X. CONGRATULATE   THE   INHABITANTS   OF   ANTIOCH   ON   THE   CLOSE   OF  THE   PERSECUTION. 


Since,  according  to  your  prayers, 
and  the  compassion  which  ye  feel  in 
Christ  Jesus,  it  is  reported  to  me  that 
the  Church  which  is  at  Antioch  in 
Syria  possesses  peace,  it  will  become 
you,  as  a  Church  of  God,  to  elect  a 
deacon  to  act  as  the  ambassador  of 
God  [for  you]  to  [the  brethren  there], 
that  he  may  rejoice  along  with  them 
when  they  are  met  together,  and  glo- 
rify the  name  [of  God] .  Blessed  is 
he  in  Jesus  Christ,  who  shall  be 
deemed  worthy  of  such  a  ministry ; 
and  ye  too  shall  be  glorified.  And  if 
ye  are  willing,  it  is  not  beyond  your 
power  to  do  this,  for  the  sake  ^  of 
God ;  as  also  the  nearest  Churches 
have  sent,  in  some  cases  bishops,  and 
in  others  presbyters  and  deacons. 


Since,  according  to  your  prayers,  and  the  compassion 
which  ye  feel  in  Christ  Jesus,  it  is  reported  to  me  that 
the  Church  which  is  at  Antioch  in  Syria  possesses  peace, 
it  will  become  you,  as  a  Church  of  God,  to  elect  a  bishop 
to  act  as  the  ambassador  of  (lod  [for  you]  to  [the  breth- 
ren] there,  that  it  may  be  granted  them  to  meet  together, 
and  to  glorify  the  name  of  God.  Blessed  is  he  in  Christ 
Jesus,  who  shall  be  deemed  worthy  of  such  a  ministry  ; 
and  if  ye  be  zealous  [in  this  matter],  ye  shall  receive 
glory  in  Christ.  And  if  ye  are  willing,  it  is  not  altogether 
beyond  your  power  to  do  this,  for  the  sake  of  ^  God  ;  as 
also  the  nearest  Churches  have  sent,  in  some  cases 
bishops,  and  in  others  presbyters  and  deacons. 


CHAP.   XI. THANKS   AND   SALUTATION. 


Now,  as  to  Philo  the  deacon,  of 
Cilicia,  a  man  of  reputation,  who  still 
ministers  to  me  in  the  word  of  God, 
along  with  Rheus  Agathopus,  an  elect 
man,  who  has  followed  me  from  Syria, 
not  regarding  ■♦  his  life,  —  these  bear 
witness  in  your  behalf;  and  I  myself 
give  thanks  to  God  for  you,  that  ye 
have  received  them,  even  as  the  Lord 
you.  But  may  those  that  dishonoured 
them  be  forgiven  through  the  grace 
of  Jesus  Christ !  The  love  of  the 
brethren  at  Troas  salutes  you  ;  whence 
also  I  write  to  you  by  Burrhus,  who 
was  sent  along  with  me  by  the  Ephe- 
sians  and  Smyrn.Teans,  to  show  their 
respect.''  May  the  Lord  Jesus  Christ 
honour  them,  in  whom  they  hope,  in 
flesh,  and  soul,  and  faith,  and  love, 
and  concord  !  Fare  ye  well  in  Christ 
Jesus,  our  common  hope. 


Now,  as  to  Philo  the  deacon,  a  man  of  Cilicia,  of  high 
reputation,  who  still  ministers  to  me  in  the  word  of  God, 
along  with  Gaius  and  Agathopus,  an  elect  man,  who  has 
followed  me  from  Syria,  not  regarding  ^  his  life,  —  these 
also  bear  testimony  in  your  behalf.  And  I  myself  give 
thanks  to  God  for  you,  because  ye  have  received  them  : 
and  the  Lord  will  also  receive  you.  But  may  those  that 
dishonoured  them  be  forgiven  through  the  grace  of  Jesus 
Christ,  "  who  wisheth  not  the  death  of  the  sinner,  but  his 
repentance."  5  The  love  of  the  brethren  at  Troas  salutes 
you ;  whence  also  I  write  to  you  by  Burrhus,''  who  was 
sent  along  with  me  by  the  Ephesians  and  SmyTusans,  to 
show  their  respect :  7  whom  the  Lord  Jesus  Christ  will  re- 
quite, in  whom  they  hope,  in  flesh,  and  soul,  and  spirit, 
and  faith,  and  love,  and  concord.  Fare  ye  well  in  the 
Lord  Jesus  Christ,  our  common  hope,  in  tlie  Holy  Ghost. 


■  Gen.  xlix.  lo.         ^  Matt,  xxviii.  ig.         3  Literally,  "  for  the  name  of."        *  Literally,  "  bidding  farewell  to." 

*  Comp.  Ezek.  xviii.  23,  32,  xxxiii.  11;  2  Pet.  iii.  9.        ^  The  MS.  has  "  Burgus."        '  Or,  "  for  the  sake  of  honour." 


THE  EPISTLE  OF  IGNATIUS  TO  THE  SMYRNyEANS. 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  who  is  also  called  Theopho- 
rus,tothe  Church  of  God  the  Father, 
and  of  the  beloved  Jesus  Christ, 
which  has  through  mercy  obtained 
every  kind  of  gift,  which  is  filled 
with  faith  and  love,  a?id  is  deficient 
in  no  gift,  most  worthy  of  God,  and 
adorned  with  holiness:  '  the  Chtirch 
which  is  at  Smyrna,  in  Asia,  wishes 
abundance  of  happiness,  through 
the  immaculate  Spirit  and  word  of 
God. 

CHAP.    I. 

I  GLORIFY  God,  even  Jesus  Christ, 
who  has  given  you  such  wisdom.  For 
I  have  observed  that  ye  are  perfected 
in  an  immoveable  faith,  as  if  ye  were 
nailed  to  the  cross  of  our  Lord  Jesus 
Christ,  both  in  the  flesh  and  in  the 
spirit,  and  are  established  in  love 
through  the  blood  of  Christ,  being 
fully  persuaded  with  respect  to  our 
Lord,  that  He  was  truly  of  the  seed 
of  David  according  to  the  flesh,^  and 
the  Son  of  God  according  to  the  will 
and  power  "^  of  God ;  that  He  was 
truly  born  of  a  virgin,  was  baptized 
by  John,  in  order  that  all  righteous- 
ness might  be  fulfilled  5  by  Him  ;  and 
was  truly,  under  Pontius  Pilate  and 
Herod  the  tetrarch,  nailed  [to  the 
cross]  for  us  in  His  flesh.  Of  this 
fruit  7  we  are  by  His  divinely-blessed 
passion,  that  He  might  set  up  a  stand- 
ard** for  all  ages,  through  His  resur- 
rection, to  all  His  holy  and  faithful 
[followers],  whether  among  Jews  or 
Gentiles,  in  the  one  body  of  His 
Church. 


Ignatius,  who  is  also  called  TJieophorus,  to  the  Church  of 
God  the  most  high  Father,  and  His  beloved  Son  Jesus 
Christ,  7vhich  has  through  mercy  obtaiiied  every  kitid  of 
gift,  ivhich  is  filled  with  faitha7id  love,  and  is  deficient 
in  no  gift,  most  worthy  of  God,  and  adorned  with  holi- 
ness: '  the  Church  which  is  at  Smyrna,  in  Asia,  wishes 
abundance  of  happiness,  through  the  itnmaculate  Spirit 
and  word  of  God. 


■THANKS  TO   GOD   FOR   YOUR   FAITH. 

I  GLORIFY  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  by  Him  has  given  you  such  wisdom.  For  I  have 
observed  that  ye  are  perfected  in  an  immoveable  faith, 
as  if  ye  were  nailed  to  the  cross  of  our  Lord  Jesus  Christ, 
botli  in  the  flesh  and  in  the  spirit,  and  are  established  in 
love  through  the  blood  of  Christ,  being  fully  persuaded, 
in  very  truth,  with  respect  to  our  Lord  Jesus  Christ,  that 
He  was  the  Son  of  God,  "  the  first-born  of  every  crea- 
ture," ^  God  the  Word,  the  only-begotten  Son,  and  was  of 
the  seed  of  David  according  to  the  flesh, ^  by  the  Virgin 
Mary ;  was  baptized  by  John,  that  all  righteousness 
might  be  fulfilled  5  by  Him  ;  that  He  lived  a  Ufe  of  holi- 
ness without  sin,  and  was  truly,  under  Pontius  Pilate  and 
Herod  the  tetrarch,  nailed  [to  the  cross]  for  us  in  His 
flesh.  From  whom  we  also  derive  our  being,^  from  His 
divinely-blessed  passion,  that  He  might  set  up  a  standard 
for  the  ages,  through  His  resurrection,  to  all  His  holy  and 
faithful  [followers],  whether  among  Jews  or  Gentiles,  in 
the  one  body  of  His  Church. 


'  Literally,  "  holy-bearing."        ^  Col.  i.  15.         3  Rom.  i.  3.         ■<  Theodoret,  in  quoting  this  passage,  reads,  "  the  Godhead  and  power," 
s  Matt.  iii.  15.        *  Literally,  "  we  are."        '  i.e.,  the  cross,  "  fruit "  being  put  for  Christ  on  the  tree.        *  Isa.  v.  26,  xlix.  22. 


86 


EPISTLE   OF    IGNATIUS   TO   THE   SMYRN^ANS. 


87 


CHAP.  II.  —  Christ's  true  passion. 


Now,  He  suffered  all  these  things 
for  our  sakes,  that  we  might  be  saved. 
And  He  suffered  truly,  even  as  also 
He  truly  raised  up  Himself,  not,  as 
certain  unljelievers  maintain,  that  He 
only  seemed  to  suffer,  as  they  them- 
selves only  seem  to  be  [Christians]. 
And  as  they  believe,  so  shall  it  hap- 
pen unto  them,  when  they  shall  be 
divested  of  their  bodies,  and  be  mere 
evil  spirits.^ 


Now,  He  suffered  all  these  things  for  us ;  and  He 
suffered  them  really,  and  not  in  appearance  only,  even  as 
also  He  truly  rose  again.  But  not,  as  some  of  the  unbe- 
lievers, who  are  ashamed  of  the  formation  of  man,  and 
the  cross,  and  death  itself,  affirm,  that  in  appearance 
only,  and  not  in  truth,  He  took  a  body  of  the  Virgin, 
and  suftered  only  in  appearance,  forgetting,  as  they  do, 
Him  who  said,  "  The  Word  was  made  flesh  ;  "  '  and 
again,  "  Destroy  this  temple,  and  in  three  days  I  will 
raise  it  up  ;  "  ^  and  once  more,  "  If  I  be  lifted  up  from 
the  earth,  I  will  draw  all  men  unto  Me."  ^  The  Word 
therefore  did  dwell  in  flesh,  for  "  Wisdom  built  herself  an 
house."  5  The  Word  raised  up  again  His  own  temple 
on  the  third  day,  when  it  had  been  destroyed  by  the 
Jews  fighting  against  Christ.  The  Word,  when  His  flesh 
was  lifted  up,  after  the  manner  of  the  brazen  serpent  in. 
the  wilderness,  drew  all  men  to  Himself  for  their  eternal 
salvation.'' 


CHAP.    HI. 


CHRIST   WAS    POSSESSED    OF  A    BODY    AFTER    HIS    RESURRECTION. 


For  I  know  that  after  His  resurrec- 
tion also  He  was  still  possessed  of 
flesh,  7  and  I  believe  that  He  is  so 
now.  When,  for  instance.  He  came 
to  those  who  were  with  Peter,  He 
said  to  them,  "  Lay  hold,  handle  Me, 
and  see  that  I  am  not  an  incorporeal 
spirit."  ^  And  immediately  they 
touched  Him,  and  beheved,  being 
convinced  both  by  His  flesh  and 
spirit.  For  this  cause  also  they  de- 
spised death,  and  were  found  its  con- 
querors.'^ And  after  his  resurrection 
He  did  eat  and  drink  with  them,  as 
being  possessed  of  flesh,  although 
spiritually  He  was  united  to  the 
Father. 


And  I  know  that  He  was  possessed  of  a  body  not  only 
in  His  being  born  and  crucified,  but  I  also  know  that  He 
was  so  after  His  resurrection,  and  believe  that  He  is  so 
now.  Wlien,  for  instance.  He  came  to  those  who  were 
with  Peter,  He  said  to  them,  "  Lay  hold,  handle  Me,  and 
see  that  I  am  not  an  incorporeal  spirit."^  ''  For  a  spirit 
hath  not  flesh  and  bones,  as  ye  see  Me  have."  9  And 
He  says  to  Thomas,  "  Reach  hither  thy  finger  into  the 
print  of  the  nails,  and  reach  hither  thy  hand,  and  thrust 
it  into  My  side ;  "  '°  and  immediately  they  believed  that 
He  was  Christ.  Wherefore  Thomas  also  says  to  Him, 
"  My  Lord,  and  my  God."  "  And  on  this  account  also 
did  they  despise  death,  for  it  were  too  little  to  say,  indig- 
nities and  stripes.  Nor  was  this  all ;  but  also  after  He 
had  shown  Himself  to  them,  that  He  had  risen  indeed, 
and  not  in  appearance  only,  He  both  ate  and  drank  with 
them  during  forty  entire  days.  And  thus  was  He,  with 
the  flesh,  received  up  in  their  sight  unto  Him  that  sent 
Him,  being  with  that  same  flesh  to  come  again,  accom- 
panied by  glory  and  power.  For,  say  the  [holy]  oracles, 
"  This  same  Jesus,  who  is  taken  up  from  you  into  heaven, 
shall  so  come,  in  like  manner  as  ye  have  seen  Him  go 
unto  heaven."  '^  But  if  they  say  that  He  will  come  at 
the  end  of  the  world  without  a  body,  how  shall  those 
"see  Him  that  pierced  Him,"  '■♦  and  when  they  recognise 
Him,  "  mourn  for  themselves  ?  "  '5  For  incorporeal  beings 
have  neither  form  nor  figure,  nor  the  aspect  '^  of  an  ani- 
mal possessed  of  shape,  because  their  nature  is  in  itself 
simple. 


CHAP.    IV. BEWARE    OF   THESE  HERETICS. 


I  give  you  these  instructions,  be- 
loved, assured  that  ye  also  hold  the 
same   opinions    [as   I   do].      But    I 


I  give  you  these  instructions,  beloved,  assured  that  ye 
also  hold  the  same  opinions  [as  I  do].  But  I  guard  you 
beforehand  from  these  beasts  in  the  shape  of  men,  from 


John  i.  14. 
*  John  xii    32. 


2  John  ii.  19. 
S   Prov.  ix. 


3  Or,  •■  seeing 
6  Nuni 


Jerome,  this  quotation  is  from  the  Gospel  of  the  Nazarenes.     Comp.  Luke  xxiv.  3^. 
»i  Johr  XX.  28.        '2  Literally,  "  above  d«alh."        '3  Acts  i.  11.        '*  Rev.  i.  7. 


;ing  that  they  are  phantasmal  and  diabolical,"  as  some  render,  but  the  above  is  preferable 
xxi.  9;  John  iii.  14.         '  Literally,  "  in  the  flesh."         8  Literally,  "  demon."    According  1 


9  Luke  xxiv.  39. 
'5  Zech.  xii.  10. 


■°  John  XX.  27. 
'6  Or,  "  mark." 


88 


EPISTLE    OF    IGNATIUS   TO    THE    SMYRN^EANS. 


guard  you  beforehand  from  those 
beasts  in  the  shape  of  men,  whom 
you  must  not  only  not  receive,  but,  if  it 
be  possible,  not  even  meet  with  ;  only 
you  must  pray  to  God  for  them,  if  by 
any  means  they  may  be  brought  to 
repentance,  which,  however,  will  be' 
very  difficult.  Yet  Jesus  Christ,  who 
is  our  true  life,  has  the  power  of  [ef- 
fecting] this.  But  if  these  things 
were  done  by  our  Lord  only  in  ap- 
pearance, then  am  I  also  only  in  ap- 
pearance bound.  And  why  have  I 
also  surrendered  myself  to  death,  to 
fire,  to  the  sword,  to  the  wild  beasts  ? 
But,  [in  fact,]  he  who  is  near  to  the 
sword  is  near  to  God ;  he  that  is 
among  the  wild  beasts  is  in  company 
with  God  ;  provided  only  he  be  so  in 
the  name  of  Jesus  Christ.  I  undergo 
all  these  things  that  I  may  suffer  to- 
gether with  Him,  '  He  who  became  a 
perfect  man  inwardly  strengthening 
me.^ 


whom  you  must  not  only  turn  away,  but  even  flee  from 
them.  Only  you  must  pray  for  them,  if  by  any  means 
they  may  be  brought  to  repentance.  For  if  the  Lord 
were  in  the  body  in  appearance  only,  and  were  crucified 
in  appearance  only,  then  am  I  also  bound  in  appearance 
only.  And  why  have  I  also  surrendered  myself  to  death, 
to  fire,  to  the  sword,  to  the  wild  beasts?  But,  [in  fact,] 
I  endure  all  things  for  Christ,  not  in  appearance  only, 
but  in  reality,  that  I  may  suffer  together  with  Him,  while 
He  Himself  inwardly  strengthens  me ;  for  of  myself  I 
have  no  such  ability. 


CHAP.  V, THEIR  DANGEROUS  ERRORS. 


Some  ignorantly^  deny  Him,  or 
rather  have  been  denied  by  Him, 
being  the  advocates  of  death  rather 
than  of  the  truth.  These  persons 
neither  have  the  prophets  persuaded, 
nor  the  law  of  Moses,  nor  the  Gospel 
even  to  this  day,  nor  the  sufferings 
we  have  individually  endured.  For 
they  think  also  the  same  thing  regard- 
ing US.+  For  what  does  any  one 
profit  me,  if  he  commends  me,  but 
blasphemes  my  Lord,  not  confessing 
that  He  was  [truly]  possessed  of  a 
body  ?  5  But  he  who  does  not  ac- 
knowledge this,  has  in  fact  altogether 
denied  Him,  being  enveloped  in 
death.^  I  have  not,  however, 
thought  good  to  write  the  names  of 
such  persons,  inasmuch  as  they  are 
unbelievers.  Yea,  far  be  it  from  me 
to  make  any  mention  of  them,  until 
they  repent  and  return  to  [a  true  be- 
lief in]  Christ's  passion,  which  is  our 
resurrection. 


Some  have  ignorantly  denied  Him,  and  advocate  false- 
hood rather  than  the  truth.  These  persons  neither  have 
the  prophecies  persuaded,  nor  the  law  of  Moses,  nor  the 
Gospel  even  to  this  day,  nor  the  sufferings  we  have  in- 
dividually endured.  For  they  think  also  the  same  thing 
regarding  us.  For  what  does  it  profit,  if  any  one  com- 
mends me,  but  blasphemes  my  Lord,  not  owning  Him 
to  be  God  incarnate  ?  5  He  that  does  not  confess  this, 
has  in  fact  altogether  denied  Him,  being  enveloped  in 
death.  1  have  not,  however,  thought  good  to  write  the 
names  of  such  persons,  inasmuch  as  they  are  unbelievers  ; 
and  far  be  it  from  me  to  make  any  mention  of  them, 
until  they  repent. 


CHAP.   VI. UNBELIEVERS   IN  THE   BLOOD   OF   CHRIST   SHALL   BE   CONDEMNED. 

Let  no  man  deceive  himself  Unless  he  believes  that 
Christ  Jesus  has  lived  in  the  flesh,  and  shall  confess  His 
cross  and  passion,  and  the  blood  which  He  shed  for  the 
salvation  of  the  world,  he  shall  not  obtain  eternal  life, 
whether  he  be  a  king,  or  a  priest,  or  a  ruler,  or  a  private 


Let  no  man  deceive  himself.  Both 
the  things  which  are  in  heaven,  and 
the  glorious  angels, ^  and  rulers,  both 
visible  and  invisible,  if  they  believe 
not  in  the  blood  of  Christ,  shall,  in 


'  Comp.  Rom.  viii.  17.         '^  Comp.  Phil.  iv.  i 
ance,  so  they  believe  that  we  suffer  in  vain. 
7  Literally,  "  the  glory  of  the  angels." 


n.         3  Or,  "  foolishly."        *  i.e.,  As  they  imagine  Christ  to  have  suffered  only  in  appeal* 
Literally,  "  a  flesh-bearer."        *  Literally,  "  a  death-bearer." 


EPISTLE    OF    IGNATIUS    TO    THE    SMYRN/EANS. 


89 


consequence,  incur  condemnation.' 
"  He  tliat  is  able  to  receive  it,  let  iiim 
receive  it."  ^  Let  not  [high]  place 
puff  any  one  uj) :  for  that  which  is 
worth  all  is  ^  faith  and  love,  to  which 
nothing  is  to  be  preferred.  But  con- 
sider those  who  are  of  a  different 
opinion  with  respect  to  the  grace  of 
Christ  which  has  come  unto  us,  how 
opposed  they  are  to  the  will  of  God. 
They  have  no  regard  for  love ;  no 
care  for  the  widow,  or  the  orphan,  or 
the  oppressed  ;  of  the  bond,  or  of  the 
free ;  of  the  hungry,  or  of  the  thirsty. 


person,  a  master  or  a  servant,  a  man  or  a  woman.  "  He 
that  is  able  to  receive  it,  let  him  receive  it."  ^  Let  no 
man's  place,  or  dignity,  or  riches,  puff  him  up  ;  and  let 
no  man's  low  condition  or  poverty  abase  him.  For  the 
chief  points  are  faith  towards  God,  hope  towards  Christ, 
the  enjoyment  of  those  good  things  for  which  we  look, 
and  love  towards  God  and  our  neighbour.  For,  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  thy 
neighbour  as  thyself."*  And  the  Lord  says,  "This  is 
life  eternal,  to  know  the  only  true  God,  and  Jesus  Christ 
whom  He  has  sent."  s  And  again,  "A  new  command- 
ment give  I  unto  you,  that  ye  love  one  another.  On 
these  two  commandments  hang  all  the  law  and  the 
prophets."^  Do.  ye,  therefore,  notice  those  who  preach 
other  doctrines,  how  they  affirm  that  the  Father  of  Christ 
cannot  be  known,  and  how  they  exhibit  enmity  and  de- 
ceit in  their  dealings  with  one  another.  They  have  no 
regard  for  love  ;  they  despise  the  good  things  we  expect 
hereafter;  they  regard  present  things  as  if  they  were 
durable  ;  they  ridicule  him  that  is  in  affliction  ;  they  laugh 
at  him  that  is  in  bonds. 


CHAP.    VII. LET    us    STAND    ALOOF    FROM    SUCH    HERETICS. 


They  abstain  from  the  Eucharist 
and  from  prayer,^  because  they  con- 
fess not  the  Eucharist  to  be  the  flesh 
of  our  Saviour  Jesus  Christ,  which 
-suffered  for  our  sins,  and  which  the 
Father,  of  His  goodness,  raised  up 
again.  Those,  therefore,  who  speak 
against  this  gift  of  God,  incur  death  " 
in  the  midst  of  their  disputes.  But  it 
were  better  for  them  to  treat  it  with 
respect,'^  that  they  also  might  rise 
again.  It  is  fitting,  therefore,  that  ye 
should  keep  aloof  from  such  persons, 
and  not  to  speak  of '5  them  either  in 
private  or  in  public,  but  to  give  heed 
to  the  prophets,  and  above  all,  to  the 
Gospel,  in  which  the  passion  [of 
Christ]  has  been  revealed  to  us,  and 
the  resurrection  has  been  fully  proved.'^ 
But  avoid  all  divisions,  as  the  begin- 
ning of  evils. 


They  are  ashamed  of  the  cross  ;  they  mock  at  the 
passion  ;  they  make  a  jest  of  the  resurrection.  They  are 
the  offspring  of  that  spirit  who  is  the  author  of  all  evil, 
who  led  Adam,^  by  means  of  his  wife,  to  transgress  the 
commandment,  who  slew  Abel  by  the  hands  of  Cain,  who 
fought  against  Job,  who  was  the  accuser  of  Joshua  ^  the 
son  of  Josedech,  who  sought  to  "  sift  the  faith  "  '°  of  the 
aposdes,  who  stirred  up  the  multitude  of  the  Jews  against 
tlie  Lord,  who  also  now  "worketh  in  the  children  of  dis- 
obedience ;  "  '^  from  whom  the  Lord  Jesus  Christ  will  de- 
liver us,  who  prayed  that  the  faith  of  the  apostles  might 
not  fail,"-*  not  because  He  was  not  able  of  Himself  to  pre- 
serve it,  but  because  He  rejoiced  in  the  pre-eminence  of 
the  Father.  It  is  fitting,  therefore,  that  ye  should  keep 
aloof  from  such  persons,  and  neither  in  private  nor  in 
public  to  talk  with  '5  them  ;  but  to  give  heed  to  the  law, 
and  the  prophets,  and  to  those  who  have  preached  to  you 
the  word  of  salvation.  But  flee  from  all  abominable  here- 
sies, and  those  that  cause  schisms,  as  the  beginning  of 
evils. 


CHAP.  viii. 


LET   NOTHING   BE   DONE   WITHOUT  THE   BISHOP. 


See  that  ye  all  follow  the  bishop, 
even  as  Jesus  Christ  does  the  Father, 
■  and  the  presbytery  as  ye  would  the 
apostles  ;  and  reverence  the  deacons, 
as  being  the  institution  '^  of  God. 
Let  no  man  do  anything  connected 
with  the  Church  without  the  bishop. 
Let  that  be  deemed  a  proper  '^  Eu- 
charist, which  is  [administered]  either 


See  that  ye  all  follow  the  bishop,  even  as  Christ  Jesus 
does  the  Father,  and  the  presbytery  as  ye  would  the  apos- 
tles. Do  ye  also  reverence  the  deacons,  as  those  that 
carry  out  [through  their  office]  the  appointment  of  God. 
Let  no  man  do  anything  connected  with  the  Church  with- 
out the  bishop.  Let  that  be  deemed  a  proper  '**  Eucharist, 
which  is  [administered]  either  by  the  bishop,  or  by  one 
to  whom  he  has  entrusted  it.  \\''herever  the  bishop  shall 
appear,  there  let  the  multitude  [of  the  people]  also  be ; 


*  Literally,  "judgment  is  to  them."        -  Matt.  xix.  12.         3  Literally,  "  the  whole  is."        ♦  Deut.  vi.  5.         S  John  xvii.  31. 

6  John  xiii.  34;   Matt.  x.\ii.  40.         7  Theodoret,  in  quoting  this  passage,  reads  npo(r(tiopn<;,  "offering." 

8  Literally,  "  drove  Adam  out  of."         9  Zech.  iii.  i.         "^  Luke  xxii.  31.         "  Literally,  "die  disputing."         '^  Eph.  ii.  2. 

'3  Literally,  "  to  love."     Some  think  there  is  a  reference  to  the  agapce,  or  Icnte-feasts.         '*  Luke  xxii   32. 

'5  The  reading  is  -nipi  in  the  one  case,  and  \i-ita.  in  the  other,  though  the  latter  meaning  seems  preferable.     Most  of  the  MSS.  of  the  longer 
recension  read  Trtpi,  as  in  the  shorter,        »6  Literally,  "  perfected."        '?  Or,  "  command."        '*  Or,  "  firm." 


90 


EPISTLE    OF    IGNATIUS   TO   THE    SMYRNyEANS. 


by  the  bishop,  or  by  one  to  whom  he 
has  entrusted  it.  Wherever  the  bishop 
shall  appear,  there  let  the  multitude 
[of  the  people]  also  be ;  even  as, 
wherever  Jesus  Christ  is,  there  is  the 
Catholic  Church.  It  is  not  lawful 
without  the  bishop  either  to  baptize 
or  to  celebrate  a  love-feast ;  but  what- 
soever he  shall  approve  of,  that  is  also 
pleasing  to  God,  so  that  everything 
that  is  done  may  be  secure  and  valid.^ 


even  as  where  Christ  is,  there  does  all  the  heavenly  host 
stand  by,  waiting  upon  Him  as  the  Chief  Captain  of 
the  Lord's  might,  and  the  Governor  of  every  intelligent 
nature.  It  is  not  lawful  without  the  bishop  either  to 
baptize,  or  to  offer,  or  to  present  sacrifice,  or  to  cele- 
brate a  love-feast.'  But  that  which  seems  good  to  him, 
is  also  well-pleasing  to  God,  that  everything  ye  do  may 
be  secure  and  valid. 


CHAP.    EX. 


HONOUR   THE    BISHOP. 


Moreover,^  it  is  in  accordance  with 
reason  that  we  should  return  to  sober- 
ness [of  conduct],  and,  while  yet  we 
have  opportunity,  exercise  repentance 
towards  (jod.  It  is  well  to  reverence  5 
both  God  and  the  bishop.  He  who 
honours  the  bishop  has  been  honoured 
by  God  ;  he  who  does  anything  with- 
out the  knowledge  of  the  bishop,  does 
[in  reality]  serve  the  devil.  Let  all 
things,  then,  abound  to  you  through 
grace,  for  ye  are  worthy.  Ye  have 
refreshed  me  in  all  things,  and  Jesus 
Christ  [shall  refresh]  you.  Ye  have 
loved  me  when  absent  as  well  as  when 
present.  May  God  recompense  you, 
for  whose  sake,  while  ye  endure  all 
things,  ye  shall  attain  unto  Him. 


Moreover,  it  is  in  accordance  with  reason  that  we 
should  return  to  soberness  [of  conduct],  and,  while  yet 
we  have  opportunity,  exercise  repentance  towards  God. 
For  "  in  Hades  there  is  no  one  who  can  confess  his  sins."  "♦ 
For  "  behold  the  man,  and  his  work  is  before  him."  ^ 
And  [the  Scripture  saith],  "My  son,  honour  thou  God 
and  the  king."  ^  And  say  I,  Honour  thou  God  indeed, 
as  the  Author  and  Lord  of  all  things,  but  the  bishop  as 
the  high-priest,  who  bears  the  image  of  God  —  of  God, 
inasmuch  as  he  is  a  ruler,  and  of  Christ,  in  his  capacity 
of  a  priest.  After  Him,  we  must  also  honour  the  king. 
For  there  is  no  one  superior  to  God,  or  even  like  to 
Him,  among  all  the  beings  that  exist.  Nor  is  there  any 
one  in  the  Church  greater  than  the  bishop,  who  ministers 
as  a  priest  to  God  for  the  salvation  of  the  whole  world. 
Nor,  again,  is  there  any  one  among  rulers  to  be  compared 
with  the  king,  who  secures  peace  and  good  order  to  those 
over  whom  he  rules.  He  who  honours  the  bishop  shall 
be  honoured  by  God,  even  as  he  that  dishonours  him 
shall  be  punished  by  God.  For  if  he  that  rises  up  against 
kings  is  justly  held  worthy  of  punishment,  inasmuch  as  he 
dissolves  public  order,  of  how  much  sorer  punishment, 
suppose  ye,  shall  he  be  thought  worthy,  '^  who  presumes 
to  do  anything  without  the  bishop,  thus  both  destroying 
the  [Church's]  unity,  and  throwing  its  order  into  con- 
fusion? For  the  priesthood  is  the  very  highest  point  of  all 
good  things  among  men,  against  which  whosoever  is  mad 
enough  to  strive,  dishonours  not  man,  but  God,  and  Christ 
Jesus,  the  First-born,  and  the  only  High  Priest,  by  nature, 
of  the  Father.  Let  all  things  therefore  be  done  by  you 
with  good  order  in  Christ.  Let  the  laity  be  subject  to  the 
deacons ;  the  deacons  to  the  presbyters  ;  the  presbyters 
to  the  bishop  ;  the  bishop  to  Christ,  even  as  He  is  to  the 
Father.  As  ye,  brethren,  have  refreshed  me,  so  will  Jesus 
Christ  refresh  you.  Ye  have  loved  me  when  absent,  as 
well  as  when  present.  God  will  recompense  you,  for 
whose  sake  ye  have  shown  such  kindness  towards  His 
prisoner.  For  even  if  I  am  nol  worthy  of  it,  yet  your 
zeal  [to  help  me]  is  an  admirable  ^  thing.  For  "  he  who 
honours  a  prophet  in  the  name  of  a  prophet,  shall  receive 
a  prophet's  reward."  '°  It  is  manifest  also,  that  he  who 
honours  a  prisoner  of  Jesus  Christ  shall  receive  the  re- 
ward of  the  martyrs. 


'  Some  refer  the  words  to  the  Lord's  Supper.        ^  Or,  "  firm.' 
6  Isa.  Ixii.  II.         '  Prov.  xxiv.  21.         *  Comp.  Heb.  x.  29, 


3  Or,  "  finally."        <  Ps.  vi.  5. 
9  Or,  "great."        '°  Matt.  x.  41. 


5  Literally,  "  to  know," 


EPISTLE    OF    IGNATIUS    TO    THE    SMYRN/EAXS. 


9> 


CHAP.    X. ACKxVOWLEDGMENT    OF   THEIR    KINDNESS. 


Ye  have  done  well  in  receiving  Philo 
and  Rheus  Agathopus  as  servants  '  of 
Christ  our  God,  who  have  followed 
me  for  the  sake  of  (iod,  and  who  give 
thanks  to  the  Lord  in  your  behalf, 
because  ye  have  in  every  way  re- 
freshed them.  None  of  these  things 
shall  be  lost  to  you.  May  my  spirit 
be  for  you,3  and  my  bonds,  which  ye 
have  not  despised  or  been  ashamed 
of;  nor  shall  Jesus  Christ,  our  perfect 
hope,  be  ashamed  of  you. 


Ye  have  done  well  in  receiving  Philo,  and  Gaius,  aiid 
Agathopus,  who,  being  the  servants '  of  Christ,  have  fol- 
lowed me  for  the  sake  of  (}od,  and  who  greatly  bless  the 
Lord  in  your  behalf,  because  ye  have  in  every  way  re- 
freshed them.  None  of  those  things  which  ye  have  done 
to  them  shall  be  passed  by  without  being  reckoned  unto 
you.  "  The  Lord  grant "  to  you  "  that  ye  may  find 
mercy  of  the  Lord  in  that  day  !  "  ^  May  my  spirit  be  for 
you, 3  and  my  bonds,  which  ye  have  not  despised  or  been 
ashamed  of.  Wherefore,  neither  shall  Jesus  Christ,  our 
perfect  hope,  be  ashamed  of  you. 


CHAP.    XI.  —  REQUEST   TO   THEM   TO   SEND   A   MESSENGER  TO   ANTIOCH. 


Your  prayer  has  reached  to  the 
Church  which  is  at  Antioch  in  Syria. 
Coming  from  that  place  bound  with 
chains,  most  acceptable  to  God,-*  I 
salute  all ;  I  who  am  not  worthy  to 
be  styled  from  thence,  inasmuch  as  I 
am  the  least  of  them.  Nevertheless, 
according  to  the  will  of  God,  I  have 
been  thought  worthy  [of  this  honour], 
not  that  I  have  any  sense  5  [of  hav- 
ing deserved  it],  but  by  the  grace  of 
God,  which  I  wish  may  be  perfectly 
given  to  me,  that  through  your  prayers 
I  may  attain  to  God.  In  order,  there- 
fore, that  your  work  may  be  complete 
both  on  earth  and  in  heaven,  it  is  fit- 
ting that,  for  the  honour  of  God,  your 
Church  should  elect  some  worthy  dele- 
gate ;  ^  so  that  he,  journeying  into 
Syria,  may  congratulate  them  that 
they  are  [now]  at  peace,  and  are  re- 
stored to  7  their  proper  greatness,  and 
that  their  proper  constitution^  has 
been  re-established  among  them.  It 
seems  then  to  me  a  becoming  thing, 
that  you  should  send  some  one  of 
your  number  with  an  epistle,  so  that, 
in  company  with  them,  he  may  re- 
joice "^  over  the  tranquillity  which,  ac- 
cording to  the  will  of  God,  they  have 
obtained,  and  because  that,  through 
your  prayers,  they  have  now  reached 
the  harbour.  As  persons  who  are 
perfect,  ye  should  also  aim  at '°  those 
things  which  are  perfect.  For  when 
ye  are  desirous  to  do  well,  God  is 
also  ready  to  assist  you. 


Your  prayers  have  reached  to  the  Church  of  Antioch, 
and  it  is  at  peace.  Coming  from  that  place  bound,  I 
salute  all ;  I  who  am  not  worthy  to  be  styled  from  thence, 
inasmuch  as  I  am  the  least  of  them.  Nevertheless,  ac- 
cording to  the  will  of  God,  I  have  been  thought  worthy 
[of  this  honour] ,  not  that  I  have  any  sense  5  [of  having 
deserved  it],  but  by  the  grace  of  God,  which  I  wish  may 
be  perfectly  given  to  me,  that  through  your  prayers  I 
may  attain  to  God.  In  order,  therefore,  that  your  work 
may  be  complete  both  on  earth  and  in  heaven,  it  is  fitting 
that,  for  the  honour  of  God,  your  Church  should  elect 
some  worthy  delegate ;  ^  so  that  he,  journeying  into  Syria, 
may  congratulate  them  that  they  are  [now]  at  peace, 
and  are  restored  to  their  proper  greatness,  and  that  their 
proper  constitution  ^  has  been  re-established  among  them. 
What  appears  to  me  proper  to  be  done  is  this,  that  you 
should  send  some  one  of  your  number  with  an  epistle,  so 
that,  in  company  with  them,  he  may  rejoice  over  the 
tranquillity  which,  according  to  the  will  of  God,  they 
have  obtained,  and  because  that,  through  your  prayers,  I 
have  secured  Christ  as  a  safe  harbour.  As  persons  who 
are  perfect,  ye  should  also  aim  at '°  those  things  which 
are  perfect.  For  when  ye  are  desirous  to  do  well,  God 
is  also  ready  to  assist  you. 


CHAP.    XII. 


SALUTATIONS. 


The  love  of  the  brethren  at  Troas 
salutes  you ;   whence  also  I  write  to 


The   love   of   your  brethren   at  Troas    salutes    you; 
whence  also  I  write  to  you  by  Burgus,  whom  ye  sent  with 


'  Or,  "  deacons."         2  2  Tim.  i.  18.         3  Comp.  Epistle  of  Ignatius  to  Ephcsians,  chap,  x.xi.;  to  Polycarp,  chap  ii.  vi.  _^ 

*  Literally,  "  most  becoming  of  God  "        5  Or,  "  from  any  conscience."        ''  Literally,  "  God-ambassador."        7  Or,  "  have  received. 
'  Literally,  "  body."        "  Literally,  "  may  glorify  with  ihem."         '°  Or,  "  think  of." 


92 


EPISTLE    OF    IGNATIUS   TO   THE    SMYRN^EANS. 


you  by  Burrhus,  whom  ye  sent  with 
me,  together  with  the  Ephesians,  your 
brethren,  and  who  has  in  all  things 
refreshed  me.  And  I  would  that  all 
may  imitate  him,  as  being  a  pattern 
of  a  minister  ■  of  God.  Grace  will 
reward  him  in  all  things.  I  salute 
your  most  worthy^  bishop,  and  your 
very  venerable  ^  presbytery,  and  your 
deacons,  my  fellow-servants,  and  all 
of  you  individually,  as  well  as  gener- 
ally, in  the  name  of  Jesus  Christ,  and 
in  His  flesh  and  blood,  in  His  passion 
and  resurrection,  both  corporeal  and 
spiritual,  in  union  with  God  and  you.^ 
Grace,  mercy,  peace,  and  patience, 
be  with  you  for  evermore  ! 

I  salute  the  families  of  my  brethren, 
with  their  wives  and  children,  and  the 
virgins  who  are  called  widows.^  Be 
ye  strong,  I  pray,  in  the  power  of  the 
Holy  Ghost.  Philo,  who  is  with  me, 
greets  you.  I  salute  the  house  of 
Tavias,  and  pray  that  it  may  be  con- 
firmed in  faith  and  love,  both  corpo- 
real and  spiritual.  I  salute  Alee,  my 
well-beloved,''  and  the  incomparable 
Daphnus,  and  Eutecnus,  and  all  by 
name.  Fare  ye  well  in  the  grace  of 
God. 


me,  together  with  the  Ephesians,  your  brethren,  and  who 
has  in  all  things  refreshed  me.  And  I  would  that  all  may 
imitate  him,  as  being  a  pattern  of  a  minister  of  God. 
The  grace  of  the  Lord  will  reward  him  in  all  things.  I 
salute  your  most  worthy  bishop  Polycarp,  and  your  vener- 
able presbytery,  and  your  Christ-bearing  deacons,  my 
fellow-servants,  and  all  of  you  individually,  as  well  as 
generally,  in  the  name  of  Christ  Jesus,  and  in  His  flesh 
and  blood,  in  His  passion  and  resurrection,  both  corporeal 
and  spiritual,  in  union  with  God  and  you.  Grace,  mercy, 
peace,  and  patience,  be  with  you  in  Christ  for  evermore  ! 


CONCLUSION. 

I  salute  the  families  of  my  brethren,  with  their  wives 
and  children,  and  those  that  are  ever  virgins,  and  the 
widows.  Be  ye  strong,  I  pray,  in  the  power  of  the  Holy 
Ghost.  Philo,  my  fellow-servant,  who  is  with  me,  greets 
you.  I  salute  the  house  of  Tavias,  and  pray  that  it  may 
be  confirmed  in  faith  and  love,  both  corporeal  and  spirit- 
ual. I  salute  Alee,  my  well-beloved,^  and  the  incom- 
parable Daphnus,  and  Eutecnus,  and  all  by  name.  Fare 
ye  well  in  the  grace  of  God,  and  of  our  Lord  Jesus 
Christ,  being  filled  with  the  Holy  Spirit,  and  divine  and 
sacred  wisdom. 


'  Or,  "  the  ministry."        2  Literally,  "  worthy  of  God."        3  Literally,  "  most  becoming  of  God." 

*  Literally,  "  in  the  union  of  God  and  of  you."        5  The  deaconesses  seem  to  have  been  called  widows. 

'  Literally,  "  the  name  desired  of  me." 


THE  EPISTLE  OF  IGNATIUS  TO  POLYC/VRP. 


SHORTER  AND  LONGER  VERSIONS. 


Ignatius,  who  is  also  called  Theopho- 
rus,  to  Polycarp,  Bishop  of  the 
Church  of  the  S?nyrficeans,  or 
rather,  who  has,  as  his  own  bishop, 
God  the  Father,  and  the  Lord 
Jesus  Christ:  \wishes~\  abundance 
of  happiness. 


Ignatius,  bishop  of  Afitioch,  and  a  witness  for  Jesus 
Christ,  to  Polycaip,  Bishop  of  the  Church  of  the  Smyr- 
naans,  or  rather,  7vho  has,  as  his  own  bishop,  God  the 
Father,  and  Jesus  Christ:  [wishes']  abundance  of 
happiness. 


CHAP.    I. COMMENDATION    AND    EXHORTATION. 


Having  obtained  good  proof  that 
thy  mind  is  fixed  in  God  as  upon  an 
immoveable  rock,  I  loudly  glorify 
[His  name]  that  I  have  been  thought 
worthy  [to  behold]  thy  blameless 
face,'  which  may  I  ever  enjoy  in 
God  !  I  entreat  thee,  by  the  grace 
with  which  thou  art  clothed,  to  press 
forward  in  thy  course,  and  to  exhort 
all  that  they  may  be  saved.  Maintain 
thy  position  with  all  care,  both  in  the 
flesh  and  spirit.  Have  a  regard  to 
preserve  unity,  than  which  nothing  is 
better.  Bear  with  all,  even  as  the 
Lord  does  with  thee.  Support  ^  all 
in  love,  as  also  thou  doest.  Give  thy- 
self to  prayer  without  ceasing.^  Im- 
plore additional  understanding  to  what 
thou  already  hast.  Be  watchful,  pos- 
sessing a  sleepless  spirit.  Speak  to 
every  man  separately,  as  God  enables 
thee."*  Bear  the  infirmities  of  all,  as 
being  a  perfect  athlete  [in  the  Chris- 
tian life]  :  where  the  labour  is  great, 
the  gain  is  all  the  more. 


Having  obtained  good  proof  that  thy  mind  is  fixed  in 
God  as  upon  an  immoveable  rock,  I  loudly  glorify  [His 
name]  that  I  have  been  thought  worthy  to  behold  thy 
blameless  face,'  which  may  I  ever  enjoy  in  God  !  I  en- 
treat thee,  by  the  grace  with  which  thou  art  clothed,  to 
press  forward  in  thy  course,  and  to  exhort  all  that  they 
may  be  saved.  Maintain  thy  position  with  all  care,  both 
in  the  flesh  and  spirit.  Have  a  regard  to  preserve  unity, 
than  which  nothing  is  better.  Bear  with  all,  even  as  the 
Lord  does  with  thee.  Support  ^  all  in  love,  as  also  thou 
doest.  Give  thyself  to  prayer  without  ceasing.^  Liiplore 
additional  understanding  to  what  thou  already  hast.  Be 
watchful,  possessing  a  sleepless  spirit.  Speak  to  every 
man  separately,  as  God  enables  thee.-*  Bear  the  infirmi- 
ties of  all,  as  being  a  perfect  athlete  [in  the  Christian 
life],  even  as  does  the  Lord  of  all.  For  says  [the  Scrip- 
ture], "He  Himself  took  our  infirmities,  and  bare  our 
sicknesses."  s  Where  the  labour  is  great,  the  gain  is  all 
the  more. 


CHAP.    II. EXHORTATIONS. 


If  thou  lovest  the  good  disciples, 
no  thanks  are  due  to  thee  on  that 
account ;  but  rather  seek  by  meek- 
ness to  subdue  the  more  troublesome. 
Every  kind  of  wound  is  not  healed 
with  the  same  plaster.     Mitigate  vio- 


If  thou  lovest  the  good  disciples,  no  thanks  are  due 
to  thee  on  that  account ;  but  rather  seek  by  meekness  to 
subdue  the  more  troublesome.  Every  kind  of  wound 
is  not  healed  with  the  same  plaster.  Mitigate  violent 
attacks  [of  disease]  by  gentle  applications/'  Be  in  all 
things  "wise   as  a   serpent,  and   harmless   always   as   a 


■  i.e.,  to  make  personal  acquaintance  with  one  esteemed  so  highly.         -  Or,  "  tolerate."         3  Comp.  i  Thess.  v.  17. 
*  Some  read,  "  according  to  thy  practice."        *  Matt.  viii.  17.        *  Literally,  "  paroxysms  by  embrocations." 


93 


94 


EPISTLE    OF    IGNATIUS    TO    POLYCARP. 


lent  attacks  [of  disease]  by  gentle 
applications.'  Be  in  all  things  "  wise 
as  a  serpent,  and  harmless  as  a 
dove."  ^  For  this  purpose  thou  art 
composed  of  both  flesh  and  spirit, 
that  thou  mayest  deal  tenderly  ^  with 
those  [evils]  that  present  themselves 
visibly  before  thee.  And  as  respects 
those  that  are  not  seen,'*  pray  that 
[God]  would  reveal  them  unto  thee, 
in  order  that  thou  mayest  be  wanting 
in  nothing,  but  mayest  abound  in 
every  gift.  The  times  call  for  thee, 
as  pilots  do  for  the  winds,  and  as  one 
tossed  with  tempest  seeks  for  the 
haven,  so  that  both  thou  [and  those 
under  thy  care]  may  attain  to  God. 
Be  sober  as  an  athlete  of  God  :  the 
prize  set  before  thee  is  immortality 
and  eternal  life,  of  which  thou  art  also 
persuaded.  In  all  things  may  my 
soul  be  for  thine, s  and  my  bonds  also, 
which  thou  hast  loved. 


dove."  ^  For  this  purpose  thou  art  composed  of  both 
soul  and  body,  art  both  fleshly  and  spiritual,  that  thou 
mayest  correct  those  [evils]  that  present  themselves  visi- 
bly before  thee ;  and  as  respects  those  that  are  not  seen, 
mayest  pray  that  these  should  be  revealed  to  thee,  so 
that  thou  mayest  be  wanting  in  nothing,  but  mayest 
abound  in  every  gift.  The  times  call  upon  thee  to  pray. 
For  as  the  wind  aids  the  pilot  of  a  ship,  and  as  havens 
are  advantageous  for  safety  to  a  tempest-tossed  vessel,  so 
is  also  prayer  to  thee,  in  order  that  thou  mayest  attain 
to  God.  Be  sober  as  an  athlete  of  God,  whose  will  is 
immortality  and  eternal  life ;  of  which  thou  art  also  per- 
suaded. In  all  things  may  my  soul  be  for  thine,5  and  my 
bonds  also,  which  thou  hast  loved. 


CHAP.    III. EXHORTATIONS. 


Let  not  those  who  seem  worthy  of 
credit,  but  teach  strange  doctrines,^ 
fill  thee  with  apprehension.  Stand 
firm,  as  does  an  anvil  which  is  beaten. 
It  is  the  part  of  a  noble  ^  athlete  to  be 
wounded,  and  yet  to  conquer.  And 
especially,  we  ought  to  bear  all  things 
for  the  sake  of  God,  that  He  also  may 
bear  with  us.  Be  ever  becoming  more 
zealous  than  what  thou  art.  Weigh 
carefully  the  times.  Look  for  Him 
who  is  above  all  time,  eternal  and 
invisible,  yet  who  became  visible  for 
our  sakes  ;  impalpable  and  impassible, 
yet  who  became  passible  on  our  ac- 
count ;  and  who  in  every  kind  of  way 
suffered  for  our  sakes. 


Let  not  those  who  seem  worthy  of  credit,  but  teach 
strange  doctrines,^  fill  thee  with  apprehension.  Stand 
firm,  as  does  an  anvil  which  is  beaten.  It  is  the  part  of  a 
noble  7  athlete  to  be  wounded,  and  yet  to  conquer.  And 
especially  we  ought  to  bear  all  things  for  the  sake  of  God, 
that  He  also  may  bear  with  us,  and  bring  us  into  His 
kingdom.  Add  more  and  more  to  thy  diligence ;  run 
thy  race  with  increasing  energy  ;  weigh  carefully  the  times. 
Whilst  thou  art  here,  be  a  conqueror ;  for  here  is  the 
course,  and  there  are  the  crowns.  Look  for  Christ,  the 
Son  of  God  ;  who  was  before  time,  yet  appeared  in  time  ; 
who  was  invisible  by  nature,  yet  visible  in  the  flesh  ;  who 
was  impalpable,  and  could  not  be  touched,  as  being  with- 
out a  body,  but  for  our  sakes  became  such,  might  be 
touched  and  handled  in  the  body ;  who  was  impassible  as 
God,  but  became  passible  for  our  sakes  as  man  ;  and  who 
in  every  kind  of  way  suff'ered  for  our  sakes. 


CHAP.    IV. EXHORTATIONS. 


Let  not  widows  be  neglected.  Be 
thou,  after  the  Lord,  their  protector*^ 
and  friend.  Let  nothing  be  done 
without  thy  consent ;  neither  do  thou 
anything  without  the  approval  of  God, 
which  indeed  thou  dost  not,  inas- 
much as  thou  art  stedfast.  Let  your 
assembling  together  be  of  frequent  ^ 
occurrence  :  seek  after  all  by  name.'° 
Do  not  despise  either  male  or  female 
slaves,  yet  neither  let  them  be  puffed 
up  with  conceit,  but  rather  let  them 


Let  not  the  widows  be  neglected.  Be  thou,  after  the 
Lord,  their  protector  and  friend.  Let  nothing  be  done 
without  thy  consent ;  neither  do  thou  anything  without 
the  approval  of  God,  which  indeed  thou  doest  not.  Be 
thou  stedfast.  Let  your  assembling  together  be  of  fre- 
quent'^ occurrence:  seek  after  all  by  name.'°  Do  not 
despise  either  male  or  female  slaves,  yet  neither  let  them 
be  puffed  up  with  conceit,  but  rather  let  them  submit 
themselves  "  the  more,  for  the  glory  of  God,  that  they  may 
obtain  from  God  a  better  liberty.  Let  them  not  wish 
to  be  set  free  [from  slavery]  at  the  public  expense,  that 
they  be  not  found  slaves  to  their  own  desires. 


'  Literally,  "  paroxysms  by  embrocations."  ^  Matt.  x.  i6.  ^  Literally,  "  flatter."  ■♦  Some  refer  this  to  the  mysteries  of  God 

and  others  to  things  yet  future.        s  Comp.  Epistle  of  Ignatius  to  the  Ephesians,  chap,  xxi.,  etc.        ^  Comp.  i  Tim.  i.  3,  vi.  3. 

7  Literally,  "  great."         ^  The  word  in  the  original  (■/jpoi'TKrTij?)  denotes  one  who  thinks  or  cares  for  another. 

9  Some  refer  the  words  to  mors  frequent  meetings,  and  others  to  these  meetings  being  more  numerous;  no  comparison  is  necessarily 
implied.        '°  i.e.,  so  as  to  bring  them  out  to  the  public  assembly.        "  Or,  "  act  the  part  of  slaves." 


EPISTLE   OF   IGNATIUS   TO    POLYCARP. 


95 


submit  themselves '  the  more,  for  the 
glory  of  Ood,  that  they  may  obtain 
from  Ciod  a  better  liberty.  Let  them 
not  long  to  be  set  free  [froni  slavery] 
at  the  public  expense,  that  they  be 
not  found  slaves  to  their  own  desires. 


CHAP.    V. THE   DUTIES   OF   HUSBANDS   AND   WIVES. 


Flee  evil  arts ;  but  all  the  more 
discourse  in  public  regarding  them.^ 
Speak  to  my  sisters,  that  they  love  the 
Lord,  and  be  satisfied  with  their  hus- 
bands both  in  the  flesh  and  spirit.  In 
like  manner  also,  exhort  my  brethren, 
in  the  name  of  Jesus  Christ,  that  they 
love  their  wives,  even  as  the  Lord  the 
Church. 3  If  any  one  can  continue 
in  a  state  of  purity,  •*  to  the  honour 
of  Him  who  is  Lord  of  the  flesh,5  let 
him  so  remain  without  boasting.  If 
he  begins  to  boast,  he  is  undone  ;  and 
if  he  reckon  himself  greater  than  the 
bishop,  he  is  ruined.  But  it  becomes 
both  men  and  women  who  marry,  to 
form  their  union  with  the  approval  of 
the  bishop,  that  their  marriage  may  be 
according  to  God,  and  not  after  their 
own  lust.  Let  all  things  be  done  to 
the  honour  of  God.'' 


Flee  evil  arts  ;  but  all  the  more  discourse  in  public  re- 
garding them.  Speak  to  my  sisters,  that  they  love  the 
Lord,  and  be  satisfied  with  their  husbands  both  in  the 
flesh  and  spirit.  In  like  manner  also,  exhort  my  brethren, 
in  the  name  of  Jesus  Christ,  that  they  love  their  wives, 
even  as  the  Lord  the  Church.  If  any  one  can  continue 
in  a  state  of  purity,-)  to  the  honour  of  the  flesh  of  the 
Lord,  let  him  so  remain  without  boasting.  If  he  shall 
boast,  he  is  undone  ;  and  if  he  seeks  to  be  more  promi- 
nent^ than  the  bishop,  he  is  ruined.  But  it  becomes  both 
men  and  women  who  marry,  to  form  their  union  with  the 
approval  of  the  bishop,  that  their  marriage  may  be  ac- 
cording to  the  Lord,  and  not  after  their  own  lust.  Let 
all  things  be  done  to  the  honour  of  God.? 


CHAP.    VI. THE   DUTIES   OP   THE   CHRISTIAN   FLOCK. 


Give  ye  ^  heed  to  the  bishop,  that 
God  also  may  give  heed  to  you.  My 
soul  be  for  theirs  ^  that  are  submissive 
to  the  bishop,  to  the  presbyters,  and 
to  the  deacons,  and  may  my  portion 
be  along  with  them  in  God  !  Labour 
together  with  one  another ;  strive  in 
company  together ;  run  together ;  suf- 
fer together ;  sleep  together ;  and 
awake  together,  as  the  stewards,  and 
associates,'"  and  servants  of  God. 
Please  ye  Him  under  whom  ye  fight, 
and  from  whom  ye  receive  your  wages. 
Let  none  of  you  be  found  a  deserter. 
Let  your  baptism  endure  as  your 
arms ;  your  faith  as  your  helmet ; 
your  love  as  your  spear ;  your  pa- 
tience as  a  complete  panoply.  Let 
your  works  be  the  charge  '^  assigned 
to  you,  that  ye  may  receive  a  worthy 
recompense.  Be  long-suffering,  there- 
fore, with  one  another,  in  meekness, 
as  God  is  towards  you.  May  I  have 
joy  of  you  for  ever  !  '3 


Give  ye  ^  heed  to  the  bishop,  that  God  also  may  give 
heed  to  you.  My  soul  be  for  theirs ''  that  are  submissive 
to  the  bishop,  to  the  presbytery,  and  to  the  deacons  : 
may  I  have  my  portion  with  them  from  God  !  Labour 
together  with  one  another ;  strive  in  company  together ; 
run  together  ;  suffer  together  ;  sleep  together  ;  and  awake 
together,  as  the  stewards,  and  associates,'"  and  servants  of 
God.  Please  ye  Him  under  whom  ye  fight,  and  from 
whom  ye  shall  receive  your  wages.  Let  none  of  you  be 
found  a  deserter.  Let  your  baptism  endure  as  your  arms  ; 
your  faith  as  your  helmet ;  your  love  as  your  spear  ;  your 
patience  as  a  complete  panoply.  Let  your  works  be  the 
charge  assigned  to  you,  that  you  may  obtain  for  them  a 
most  worthy"  recompense.  Be  long-suffering,  therefore, 
with  one  another,  in  meekness,  and  God  shall  be  so  with 
you.     May  I  have  joy  of  you  for  ever  !  '^ 


'  P""'  '.'  '^'-^  '^^  P^""'  of  slaves."        ^  Some  insert  ixij,  and  render,  "  rather  do  not  even  speak  of  them."        3  Eph.  v.  25. 
*  i.e.,  in  celibacy.         -   Some  render,  "  to  the  honour  of  the  flesh  of  the  Lord,"  as  in  the  longer  recension. 

6  Literally,  "  if  he  be  kno%yn  beyond  the  bishop."         7  Comp.  i  Cor.  x.  31.         ^  As  this  Epistle,  thougli  sent  to  the  bishop,  was  meant 
to  be  read  to  the  people,  Ignatius  here  directly  addresses  them.         9  Comp.  chap,  ii.,  etc.         '°  Or,  "  assessors." 

"  Literally,  "  worthy  of  God."        '-  A  military  reference,  simply  implying  the  idea  of  laithful  effort  leading  to  future  rewasd. 
*3  Comp.  Ignatius'  Epistle  to  the  Ephesians,  chap  ii. 


96 


EPISTLE    OF    IGNATIUS    TO    POLYCARP. 


CHAP.    VII. 


REQUEST   THAT    POLYCARP   WOULD    SEND   A    MESSENGER   TO   ANTIOCH, 


Seeing  that  the  Church  which  is  at 
Antioch  in  Syria  is,  as  report  has  in- 
formed me,  at  peace,  through  your 
prayers,  I  also  am  the  more  encour- 
aged, resting  without  anxiety  in  God,' 
if  indeed  by  means  of  suffering  I  may 
attain  to  God,  so  that,  through  your 
prayers,  I  may  be  found  a  disciple  [of 
Christ]  .^  It  is  fitting,  O  Polycarp,  most 
blessed  in  God,  to  assemble  a  very  sol- 
emn 3  council,  and  to  elect  one  whom 
you  greatly  love,  and  know  to  be  a  man 
of  activity,  who  may  be  designated  the 
messenger  of  God  ;  -^  and  to  bestow  on 
him  this  honour  that  he  may  go  into 
Syria,  and  glorify  your  ever  active  love 
to  the  praise  of  Christ.  A  Christian 
has  not  power  over  himself,  but  must 
always  be  ready  for  5  the  service  of  God. 
Now,  this  work  is  both  God's  and  yours, 
when  ye  shall  have  completed  it  to  His 
glory .^  For  I  trust  that,  through  grace, 
ye  are  prepared  for  every  good  work 
pertaining  to  God.  Knowing,  therefore, 
your  energetic  love  of  the  truth,  I  have 
exhorted  you  by  this  brief  Epistle. 


Seeing  that  the  Church  which  is  at  Antioch  in  Syria  is, 
as  report  has  informed  me,  at  peace,  through  your  prayers, 
I  also  am  the  more  encouraged,  resting  without  anxiety 
in  God,'  if  indeed  by  means  of  suffering  I  may  attain  to 
God,  so  that,  through  your  prayers,  I  may  be  found  a  dis- 
ciple [of  Christ].  It  is  fitting,  O  Polycarp,  most  blessed 
in  God,  to  assemble  a  very  solemn  ^  council,  and  to  elect 
one  whom  you  greatly  love,  and  know  to  be  a  man  of 
activity,  who  may  be  designated  the  messenger  of  God ;  * 
and  to  bestow  on  him  the  honour  of  going  into  Syria,  so 
that,  going  into  Syria,  he  may  glorify  your  ever  active  love 
to  the  praise  of  God.  A  Christian  has  not  power  over 
himself,  but  must  always  be  ready  for  5  the  service  of 
God.  Now,  this  work  is  both  God's  and  yours,  when  ye 
shall  have  completed  it.  For  I  trust  that,  through  grace, 
ye  are  prepared  for  every  good  work  pertaining  to  God. 
Knowing  your  energetic  love  of  the  truth,  I  have  exhorted 
you  by  this  brief  Epistle. 


CHAP.    VIII. 


LET   OTHER   CHURCHES   ALSO   SEND   TO   ANTIOCH. 


Inasmuch  as  I  have  not  been  able 
to  write  to  all  the  Churches,  because 
I  must  suddenly  sail  from  Troas  to 
Neapolis,  as  the  will^  [of  the  emperor] 
enjoins,  [I  beg  that]  thou,  as  being 
acquainted  with  the  purpose  ^  of  God, 
wilt  write  to  the  adjacent  Churches, 
that  they  also  may  act  in  like  manner, 
such  as  are  able  to  do  so  sending 
messengers, "^  and  the  others  transmit- 
ting letters  through  those  persons  who 
are  sent  by  thee,  that  thou  "  mayest  be 
glorified  by  a  work  "  which  shall  be  re- 
membered for  ever,  as  indeed  thou  art 
worthy  to  be.  I  salute  all  by  name, 
and  in  particular  the  wife  of  Epitropus, 
with  all  her  house  and  children.  I 
salute  Attains,  my  beloved.  I  salute 
him  who  shall  be  deemed  worthy  to 
go  [from  you]  into  Syria.  Grace  shall 
be  with  him  for  ever,  and  with  Poly- 
carp that  sends  him.  I  pray  for  your 
happiness  for  ever  in  our  God,  Jesus 
Christ,  by  whom  continue  ye  in  the 
unity  and  under  the  protection  of 
God.'^  I  salute  Alee,  my  dearly  be- 
loved.'^     Fare  ye  well  in  the  Lord. 


Inasmuch,  therefore,  as  I  have  not  been  able  to  write 
to  all  Churches,  because  I  must  suddenly  sail  from  Troas 
to  Neapolis,  as  the  will  7  [of  the  emperor]  enjoins,  [I  beg 
that]  thou,  as  being  acquainted  with  the  purpose^  of 
God,  wilt  write  to  the  adjacent  Churches,  that  they  also 
may  act  in  like  manner,  such  as  are  able  to  do  so  sending 
messengers,  and  the  others  transmitting  letters  through 
those  persons  who  are  sent  by  thee,  that  thou  mayest  be 
glorified  by  a  work  "  which  shall  be  remembered  for  ever, 
as  indeed  thou  art  worthy  to  be.  I  salute  all  by  name, 
and  in  particular  the  wife  of  Epitropus,  with  all  her  house 
and  children.  I  salute  Attalus,  my  beloved.  I  salute 
him  who  shall  be  deemed  worthy  to  go  [from  you]  into 
Syria.  Grace  shall  be  with  him  for  ever,  and  with  Poly- 
carp that  sends  him.  I  pray  for  your  happiness  for  ever 
in  our  God,  Jesus  Christ,  by  whom  continue  ye  in  the 
unity  and  under  the  protection  of  God.  I  salute  Alee, 
my  dearly  beloved. '3  Amen.  Grace  [be  with  you] .  Fare 
ye  well  in  the  Lord. 


'  Literally,  "  in  freedom  from  care  of  God."        2  Some  read,  "  in  the  resurrection."         3  Literally,  "  most  befitting  God." 
■♦  Literally,  "  God-runner."       5  Literally,  "  at  leisure  for."       6  Literally,  "  to  Him."       7  Some  suppose  the  reference  to  be  to  the  soldiers, 
or  perhaps  to  God  Himself       *  Or,  "  as  possessed  of  the  judgment."       9  Literally,  "  men  on  foot."       ^'^  Some  have  the  plural  "  ye"  here. 
"  Literally,  "  an  eternal  work."        "  Some  propose  to  read,  "  and  of  the  bishop."        "  Literally,  "  name  desired  by  mc." 


INTRODUCTORY   NOTE 


SYRIAC  VERSION  OF  THE  IGNATIAN  EPISTLES. 


When  the  Syriac  version  of  the  Ignatian  Epistles  was  introduced  to  the  English  world  in 
1845,  by  Mr.  Cureton,  the  greatest  satisfaction  was  expressed  by  many,  who  thought  tVie  inveterate 
controversy  about  to  be  settled.  Lord  Russell  made  the  learned  divine  a  canon  of  Westminster 
Abbey,  and  the  critical  Chevalier  Bunsen  '  committed  himself  as  its  patron.  To  the  credit  of  the 
learned,  in  general,  the  work  was  gratefully  received,  and  studied  with  scientific  conscientiousness 
by  Lightfoot  and  others.  The  literature  of  this  period  is  valuable  ;  and  the  result  is  decisive  as  to 
the  Curetonian  versions  at  least,  which  are  fragmentary  and  abridged,  and  yet  they  are  a  valuable 
contribution  to  the  study  of  the  whole  case. 

The  following  is  the  original  Introductory  Notice  :  — 

Some  account  of  the  discovery  of  the  Syriac  version  of  the  Ignatian  Epistles  has  been 
already  given.  We  have  simply  to  add  here  a  brief  description  of  the  Mss.  from  which  the 
Syriac  text  has  been  printed.  That  which  is  named  a  by  Cureton,  contains  only  the  Epistle  to 
Polycarp,  and  exhibits  the  text  of  that  Epistle  which,  after  him,  we  have  followed.  He  fixes  its 
age  somewhere  in  the  first  half  of  the  sixth  century,  or  before  the  year  550.  The  second  us., 
which  Cureton  refers  to  as  /?,  is  assigned  by  him  to  the  seventh  or  eighth  century.  It  contains 
the  three  Epistles  of  Ignatius,  and  furnishes  the  text  here  followed  in  the  Epistles  to  the  Ephe- 
sians  and  Romans.  The  third  ms.,  which  Cureton  quotes  as  y,  has  no  date,  but,  as  he  tells  us, 
"belonged  to  the  collection  acquired  by  Moses  of  Nisibis  in  a.d.  931,  and  was  written  apparently 
about  three  or  four  centuries  earlier."  It  contains  the  three  Epistles  to  Polycarp,  the  Ephesians, 
and  the  Romans.  The  text  of  all  these  mss.  is  in  several  passages  manifestly  corrupt,  and  the 
translators  appear  at  times  to  have  mistaken  the  meaning  of  the  Greek  original. 

[N.B.  —  Bunsen  is  forced  to  allow  the  fact  that  the  discovery  of  the  lost  work  of  Hippolytus 
"  throws  new  light  on  an  obscure  point  of  the  Ignatian  controversy,"  i.e.,  the  Si'ge  in  the  Epistle 
to  the  Magnesians  (cap.  viii.)  ;  but  his  treatment  of  the  matter  is  unworthy  of  a  candid  scholar.] 

*  See  the  extraordinary  passage  and  note  in  his  Hippolytus,  vol.  i.  p.  58,  etc. 


97 


THE  EPISTLE  OF  IGNATIUS  TO  POLYCARP." 


Ignatius,  who  is  [^also  caUe(f\  Theophorus,  to 
Folycarp,  bishop  of  Sinyrna,  or  rather,  zvho 
has  as  his  own  bishop  God  the  Father,  and  our 
Lord  Jesus  Christ:  \wishes'\  abundance  of 
happiness. 

CHAP.  I. 

Because  thy  mind  is  acceptable  to  me,  inas- 
mucli  as  it  is  establislied  in  God,  as  on  a  rock 
which  is  immoveable,  I  glorify  God  the  more  ex- 
ceedingly that  I  have  been  counted  worthy  of 
[seeing]  thy  face,  which  I  longed  after  in  God. 
Now  I  beseech  thee,  by  the  grace  with  which 
tliou  art  clothed,  to  add  [speed]  to  thy  course, 
and  that  thou  ever  pray  for  all  men  that  they 
may  be  saved,  and  that  thou  demand  ^  things 
which  are  befitting,  with  all  assiduity  both  of  the 
flesh  and  spirit.  Be  studious  of  unity,  than 
which  nothing  is  more  precious.  Bear  with  all 
men,  even  as  our  Lord  beareth  with  thee.  Show 
patience  ^  with  all  men  in  love,  as  [indeed]  thou 
doest.  Be  stedfast  in  prayer.  Ask  for  more 
understanding  than  that  which  thou  [already] 
hast.  Be  watchful,  as  possessing  a  spirit  which 
sleepeth  not.  Speak  with  every  man  according 
to  the  will  of  God.  Bear  the  infirmities  of  all 
men  as  a  perfect  athlete  ;  for  where  the  labour  is 
great,  the  gain  is  also  great. 

chaP.  n. 

If  thou  lovest  the  good  disciples  only,  thou 
hast  no  grace ;  [but]  rather  subdue  those  that 
are  evil  by  gentleness.  All  [sorts  of]  wounds 
are  not  healed  by  the  same  medicine.  Mitigate 
[the  pain  of]  cutting  ■»  by  tenderness.  Be  wise 
as  the  serpent  in  everything,  and  innocent,  with 
respect  to  those  things  which  are  requisite,  even 
as  the  dove.  For  this  reason  thou  art  [com- 
posed] of  both  flesh  and  spirit,  that  thou  mayest 


c  Theinscription  varies  in  each  of  the  three  Syriac  MSS.,  being  in 
the  first,  "  The  Epistle  of  my  lord  Ignatius,  the  bishop;  "  in  the  second, 
The  p:pistleof  Ignatius;  "  and  in  the  third,  "  The  Epistle  of  Ignatius 
bishop  of  Antioch.  " 

2  For  "  vindicate  thy  place  "  in  the  Greek. 

3  Literally,  "  draw  out  thy  spirit." 

•♦  Cureton    observes,  as   one  alternative  here,  that  "  the  Syrian 
translator  seems  to  have  read  Trapa^u<r|u.a  for  Trapof  iio-jnous. " 


entice  5  those  things  which  are  visible  before  thy 
face,  and  mayest  ask,  as  to  those  which  are  con- 
cealed from  thee,  that  they  [too]  may  be  re- 
vealed to  thee,  in  order  that  thou  be  deficient  in 
nothing,  and  mayest  abound  in  all  gifts.  The 
time  demands,  even  as  a  pilot  does  a  ship,  and 
as  one  who  stands  exposed  to  the  tempest  does  a 
haven,  that  thou  shouldst  be  worthy  of  God.  Be 
thou  watchful  as  an  athlete  of  God.  That  which 
is  promised  to  us  is  life  eternal,  which  cannot  be 
corrupted,  of  which  things  thou  art  also  per- 
suaded. In  everything  I  will  be  instead  ^  of  thy 
soul,  and  my  bonds  which  thou  hast  loved. 

CHAP.   III. 

Let  not  those  who  seem  to  be  somewhat,  and 
teach  strange  doctrines,  strike  thee  with  appre- 
hension ;  but  stand  thou  in  the  truth,  as  an  ath- 
lete 7  who  is  smitten,  for  it  is  [the  part]  of  a  great 
athlete  to  be  smitten,  and  [yet]  conquer.  More 
especially  is  it  fitting  that  we  should  bear  every- 
thing for  the  sake  of  God,  that  He  also  may 
bear  us.  Be  [still]  more  diligent  than  thou  yet 
art.  Be  discerning  of  the  times.  Look  for  Him 
that  is  above  the  times,  Him  who  has  no  times, 
Him  who  is  invisible.  Him  who  for  our  sakes  be- 
came visible.  Him  who  is  impalpable.  Him  who 
is  impassible.  Him  who  for  our  sakes  suffered, 
Him  who  endured  everything  in  every  form  for 
our  sakes. 

CHAP.    IV. 

Let  not  the  widows  be  overlooked ;  on  ac- 
count of  ^  our  Lord  be  thou  their  guardian,  and 
let  nothing  be  done  without  thy  will ;  also  do 
thou  nothing  without  the  will  of  God,  as  indeed 
thou  doest  not.  Stand  rightly.  Let  there  be 
frequent  9  assemblies  :  ask  every  man  [to  them] 
by  his  name.  Despise  not  slaves,  either  male  or 
female ;  but  neither  let  them  be  contemptuous, 
but  let  them  labour  the  more  as  for  the  glory  of 


5  Or,  "  flatter,"  probably  meaning  to  "  deal  gently  with." 

6  Thus  the  Syriac  renders  avTi\jivxoi'  in  the  Greek. 

7  The  Greek  has  axixuii',  "  an  anvil." 

8  The  Greek  has  iJ-fTa,  "  after." 

9  Or,  "  constant,"  "  regular." 

99 


lOO 


EPISTLE   OF   IGNATIUS   TO    POLYCARP. 


God,  that  they  may  be  counted  worthy  of  a  more 
precious  freedom,  which  is  of  God.  Let  them 
not  desire  to  be  set  free  out  of  the  common 
[fund] ,  lest  they  be  found  the  slaves  of  lust. 

CHAP.   V. 

Flee  wicked  arts ;  but  all  the  more  discourse 
regarding  them.  Speak  to  my  sisters,  that  they 
love  in  our  Lord,  and  that  their  husbands  be 
sufficient  for  them  in  the  flesh  and  spirit.  Then, 
again,  charge  my  brethren  in  the  name  of  our 
Lord  Jesus  Christ,  that  they  love  their  wives,  as 
our  Lord  His  Church.  If  any  man  is  able  in 
power  to  continue  in  purity,'  to  the  honour  of 
the  flesh  of  our  Lord,  let  him  continue  so  with- 
out boasting ;  if  he  boasts,  he  is  undone  ;  if  he 
become  known  apart  from  the  bishop,  he  has 
destroyed  himself.^  It  is  becoming,  therefore, 
to  men  and  women  who  marry,  that  they  marry 
with  the  counsel  of  the  bishop,  that  the  marriage 
may  be  in  our  Lord,  and  not  in  lust.  Let  every- 
thing, therefore,  be  [done]  for  the  honour  of  God. 

CHAP.    VI. 

Look  ye  to  the  bishop,  that  God  also  may 
look  upon  you.     I  will  be  instead  of  the  souls  of 


'  i.e.,  "  in  celibacy." 

*  Or,  "  corrupted  himself." 


those  who  are  subject  to  the  bishop,  and  the 
presbyters,  and  the  deacons ;  with  them  may  1 
have  a  portion  in  the  presence  of  God  !  Labour 
together  with  one  another,  act  as  athletes  ^  to- 
gether, run  together,  suffer  together,  sleep  to- 
gether, rise  together.  As  stewards  of  God,  and 
of  His  household,-*  and  His  servants,  please  Him 
and  serve  Him,  that  ye  may  receive  from  Him  the 
wages  [promised].  Let  none  of  you  be  rebel- 
lious. Let  your  baptism  be  to  you  as  armour, 
and  faith  as  a  spear,  and  love  as  a  helmet,  and 
patience  as  a  panoply.  Let  your  treasures  be 
your  good  works,  that  ye  may  receive  the  gift  of 
God,  as  is  just.  Let  your  spirit  be  long-suffering 
tov/ards  each  other  with  meekness,  even  as  God 
[is]  toward  you.  As  for  me,  I  rejoice  in  you  at 
all  times. 

CHAP.    VII. 

The  Christian  has  not  power  over  himself,  but 
is  [ever]  ready  to  be  subject  to  God.s 

CHAP.   VIII. 

I  salute  him  who  is  reckoned  worthy  to  go  to 
Antioch  in  my  stead,  as  I  commanded  thee.5 

3  Literally,  "  make  the  contest." 
*  Literally,  "  sons  of  His  house." 

5  These  are  the  only  parts  of  chaps,  vii.  and  vi.  in  the  Greek 
that  are  represented  in  the  Syriac. 


THE  SECOND  EPISTLE  OF  IGNATIUS  TO  THE  EPHESIANS; 


Ignatius,  who  is  \also  called^  Theophorus,  to  the 
Church  which  is  blessed  in  the  greatness  of  God 
the  Father,  and  perfected ;  to  her  who  was 
selected'^  from  eternity,  that  she  might  be  at  all 
tifnes  for  glory,  ivhich  abideth,  and  is  unchange- 
able, and  is  perfected  and  chosen  in  the  purpose 
of  truth  by  the  will  of  the  Father  of  Jesus  Christ 
our  God ;  to  her  who  is  loorthy  of  happiness  ; 
to  her  who  is  at  Fphesus,  i?i  Jesus  Christ,  in  Joy 
which  is  unblameable :  [yuishes^  abundance  of 
happiness, 

CHAP.    I. 

Inasmuch  as  your  name,  which  is  greatly  be- 
loved, is  acceptable  to  me  in  God,  [your  name] 
which  ye  have  acquired  by  nature,  through  a 
right  and  just  will,  and  also  by  the  faith  and  love 
of  Jesus  Christ  our  Saviour,  and  ye  are  imitators 
of  God,  and  are  fervent  in  the  blood  of  God,  and 
have  speedily  completed  a  work  congenial  to  you  ; 
[for]  when  ye  heard  that  I  was  bound,^  so  as  to 
be  able  to  do  nothing  for  the  sake  of  the  com- 
mon name  and  hope  (and  I  hope,  through  your 
prayers,  that  I  may  be  devoured  by  beasts  at 
Rome,  so  that  by  means  of  this  of  which  I  have 
been  accounted  worthy,  I  may  be  endowed  with 
strength  to  be  a  disciple  of  God),  ye  were  dili- 
gent to  come  and  see  me.  Seeing,  then,  that 
we  have  become  acquainted  with  your  multitude  ^ 
in  the  name  of  God,  by  Onesimus,  who  is  your 
bishop,  in  love  which  is  unutterable,  whom  I 
pray  that  ye  love  in  Jesus  Christ  our  Lord,  and 
that  all  of  you  imitate  his  example,5  for  blessed 
is  He  who  has  given  you  such  a  bishop,  even  as 
ye  deserve  [to  have].^ 

CH.\P.    III.7 

But  inasmuch  as  love  does  not  permit  me  to 


'  Another  inscription  is,  "  Epistle  the  Second,  which  is  to  the 
Ephesians." 

2  Literally,  "  separated." 

3  Literally,  "  bound  from  actions." 

^  Cureton  renders,  "  have  received  your  abundance,"  probably 
referring  the  words  to  gifts  sent  by  the  Ephesians  to  Ignatius. 

5  Literally,  "  be  in  his  image." 

*  There  is  no  Apodosis,  unless  it  be  found  in  what  follows. 

1  The  following  clause  is  the  whole  of  chap.  "ii.  in  the  Greek, 
which  is  represented  in  the  Syriac. 


be  silent  in  regard  to  you,  on  this  account  I 
have  been  forward  to  entreat  of  you  that  ye 
would  be  diligent  in  the  will  of  God. 

CHAP,  vin.^ 

For,  so  long  as  there  is  not  implanted  in  you 
any  one  lust  which  is  able  to  torment  you,  be- 
hold, ye  live  in  God.  I  rejoice  in  you,  and  offer 
supplication  9  on  account  of  you,  Ephesians,  a 
Church  which  is  renowned  in  all  ages.  For 
those  who  are  carnal  are  not  able  to  do  spiritual 
things,  nor  those  that  are  spiritual  carnal  things ; 
in  like  manner  as  neither  can  faith  [do]  those 
things  which  are  foreign  to  faith,  nor  want  of 
faith  [do]  what  belongs  to  faith.  For  those 
things  which  ye  have  done  in  the  flesh,  even 
these  are  spiritual,  because  ye  have  done  every- 
thing in  Jesus  Christ. 

CHAP.    IX. 

And  ye  are  prepared  for  the  building  of  God 
the  Father,  and  ye  are  raised  up  on  high  by  the 
instrument  of  Jesus  Christ,  which  is  the  cross ; 
and  ye  are  drawn  by  the  rope,  which  is  the  Holy 
Spirit ;  and  your  pulley  is  }our  faith,  and  your 
love  is  the  way  which  leadeth  up  on  high  to 
God. 

CHAP.    X. 

Pray  for  all  men  ;  for  there  is  hope  of  repent- 
ance for  them,  that  they  may  be  counted  wor- 
thy of  God.  By  your  works  especially  let  them 
be  instructed.  Against  their  harsh  words  be  ye 
conciliatory,  by  meekness  of  mind  and  gentle- 
ness. Against  their  blasphemies  do  ye  give  your- 
selves to  prayer ;  and  against  their  error  be  ye 
armed  with  faith.  Against  their  fierceness  be  ye 
peaceful  and  quiet,  and  be  ye  not  astounded  by 
them.  Let  us,  then,  be  imitators  of  our  Lord  in 
meekness,  and  strive  who  shall  more  especially 
be  injured,  and  oppressed,  and  defrauded. 


'  Chaps,  iv.  V.  vi.  vii.  of  the  Greek  are  totally  omitted  in  the 
Syriac. 

9  Thus  Cureton  renders  the  words,  referring  in  confirmation  to  the 
Peshito  version  of  Phil.  i.  4,  but  the  meaning  is  doubtful. 


I02 


EPISTLE   OF   IGNATIUS   TO   THE   EPHESIANS. 


CHAP.    XIV.' 

The  work  is  not  of  promise,^  unless  a  man  be 
found  in  the  power  of  faith,  even  to  the  end. 

CHAP.   XV. 

It  is  better  that  a  man  should  be  silent  while 
he  is  something,  than  that  he  should  be  talking 
when  he  is  not ;  that  by  those  things  which  he 
speaks  he  should  act,  and  by  those  things  of 
which  he  is  silent  he  should  be  known. 

CHAP,  xvin.^ 

My  spirit  bows  in  adoration  to  the  cross, 
which  is  a  stumbling-block  to  those  who  do  not 
believe,  but  is  to  you  for  salvation  and  eternal 
life. 


'  Chaps,  xi.  xii.  xiii.  of  the  Greek  are  totally  wanting  in  the 
Syriac,  and  only  these  few  words  of  chaps,  xiv.  and  xv.  are  repre- 
sented. 

2  The  meaning  seems  to  be  that  mere  profession,  without  con- 
tinuous practice,  is  nothing. 

3  Chaps,  xvi.  and  xvii.  of  the  Greek  are  totally  wanting  in  the 
Syriac. 


CHAP.    XIX. 

There  was  concealed  from  the  ruler  of  this 
world  the  virginity  of  Mary  and  the  birth  of  our 
Lord,  and  the  three  renowned  mysteries'*  which 
were  done  in  the  tranquillity  of  (}od  from  the 
star.  And  here,  at  the  manifestation  of  the  Son, 
magic  began  to  be  destroyed,  and  all  bonds 
were  loosed  ;  and  the  ancient  kingdom  and  the 
error  of  evil  was  destroyed.  Henceforward  all 
things  were  moved  together,  and  the  destruction 
of  death  was  devised,  and  there  was  the  com- 
mencement of  that  which  was  perfected  in  God.5 


*  Literally,  "  the  mysteries  of  the  shout."  The  meaning  is  here 
confused  and  obscure.     See  the  Greek. 

5  Chaps.  XX.  and  xxi.  of  the  Greek  are  altogether  wanting  in  the 
Syriac. 

[N.B.  —  See  spurious  Epistle  to  Philippians,  cap.  4,  infra.  This 
concealment  from  Satan  of  the  mystery  of  the  incarnation  is  the  expla- 
nation, according  to  the  Fathers,  ol  his  tempting  the  Messiah,  and 
prompting  His  crucifixion.  Also,  Christ  the  more  profoundly  humbled 
himself,  "  tie  subtilis  ille  diaholiocithis  magnum  hoc pietatis  depre- 
henderet  sacramentuni"  (St.  Bernard,  opp.  ii.  1944).  Bernard  also 
uses  this  opinion  very  strikingly  (opp.  ii.  1953)  in  one  of  his  sermons, 
supposing  that  Satan  discovered  the  secret  too  late  for  his  own  pur- 
pose, and  then  prompted  the  outcry,  Come  down  from,  the  cross,  to 
defeat  the  tiiumph  of  the  second  Adam.  (Comp.  St.  Mark  i.  24  and  St. 
Luke  iv.  34,  where,  after  the  first  defeat  of  the  tempter,  this  demon 
suspects  the  second  Adam,  and  tries  to  extort  the  secret).] 


THE  THIRD  EPISTLE  OF  THE  SAME  ST.  IGNATIUS.' 


Ignatius,  who  is  \also  caHed~\  Theophoriis,  to  the 
Church  which  has  received  grace  through  the 
greatness  of  the  Father  Most  High  ;  to  her  who 
presideth  in  the  place  of  the  region  of  the  Ro- 
fna?is,  who  is  worthy  of  God,  and  worthy  of 
life,  and  happiness,  and  praise,  a?id  reinem- 
bratice,  afid  is  worthy  of  prosperity,  and  pre- 
sideth in  love,  and  is  perfected  iii  the  law  of 
Christ  tcnblaineable :  [wishes']  abundatice  of 
peace. 

CH.A.P.    I. 

From  of  old  have  I  prayed  to  God,  that  I 
might  be  counted  worthy  to  behold  your  faces 
which  are  worthy  of  God  :  now,  therefore,  be- 
ing bound  in  Jesus  Christ,  I  hope  to  meet  you 
and  salute  you,  if  it  be  the  will  [of  God]  that  I 
should  be  accounted  worthy  to  the  end.  For 
the  beginning  is  well  arranged,  if  I  be  counted 
worthy  to  attain  to  the  end,  that  I  may  receive 
my  portion,  without  hindrance,  through  suffer- 
ing. For  I  am  in  fear  of  your  love,  lest  it 
should  injure  me.  As  to  you,  indeed,  it  is  easy 
for  you  to  do  whatsoever  ye  wish ;  but  as  to  me, 
it  is  difficult  for  me  to  be  accounted  worthy  of 
God,  if  indeed  ye  spare  me  not. 

CHAP.    II. 

For  there  is  no  other  time  such  as  this,  that  I 
should  be  accounted  worthy  of  God ;  neither 
will  ye,  if  ye  be  silent,  [ever]  be  found  in  a  bet- 
ter work  than  this.  If  ye  let  me  alone,  I  shall 
be  the  word  of  God ;  but  if  ye  love  my  flesh, 
again  am  I  [only]  to  myself  a  voice.  Ye  can- 
not give  me  anything  more  precious  than  this, 
that  I  should  be  sacrificed  to  God,  while  the 
altar  is  ready ;  that  ye  may  be  in  one  concord 
in  love,  and  may  praise  God  the  Father  through 
Jesus  Christ  our  Lord,  because  He  has  deemed 
a  bishop  worthy  to  be  God's,  having  called  him 
from  the  east  to  the  west.  It  is  good  that  I 
should  set  from  the  world  in  God,  that  I  may 
rise  in  Him  to  life.^ 


'  Another  inscription  is, 
*  Literally,  "  in  life." 


'  The  Third  Epistle." 


CHAP.    III. 

Ye  have  never  envied  any  man.  Ye  have 
taught  others.  Only  pray  ye  for  strength  to  be 
given  to  me  from  within  and  from  without,  that 
I  may  not  only  speak,  but  also  may  be  willing, 
and  that  I  may  not  merely  be  called  a  Christian, 
but  also  may  be  found  to  be  [one]  ;  for  if  I  am 
found  to  be  [so],  I  may  then  also  be  called  [so]. 
Then  [indeed]  shall  I  be  faithful,  when  I  am  no 
longer  seen  in  the  world.  For  there  is  nothing 
visible  that  is  good.  The  work  is  not  [a  mat- 
ter 2]  of  persuasion ;  but  Christianity  is  great 
when  the  world  hateth  it. 

CHAP.    IV. 

I  \\Tite  to  all  the  Churches,  and  declare  to  all 
men,  that  I  willingly  die  for  the  sake  of  God,  if  so 
be  that  ye  hinder  me  not.  I  entreat  of  you  not 
to  be  [affected]  towards  me  with  a  love  which 
is  unseasonable.  Leave  me  to  become  [the 
prey  of]  the  beasts,  that  by  their  means  I  may 
be  accounted  worthy  of  God.  I  am  the  wheat 
of  God,  and  by  the  teeth  of  the  beasts  I  shall 
be  ground,*  that  I  may  be  found  the  pure  bread 
of  God.  Provoke  ye  greatly  5  the  wild  beasts, 
that  they  may  be  for  me  a  grave,  and  may  leave 
nothing  of  my  body,  in  order  that,  when  I  have 
fallen  asleep,  I  may  not  be  a  burden  upon  any 
one.  Then  shall  I  be  in  truth  a  disciple  of 
Jesus  Christ,  when  the  world  seeth  not  even  my 
body.  Entreat  of  our  Lord  in  my  behalf,  that 
through  these  instruments  I  may  be  found  a  sac- 
rifice to  God.  I  do  not,  like  Peter  and  Paul, 
issue  orders  unto  you.  They  are  ^  apostles,  but 
I  am  one  condemned ;  they  indeed  are  free, 
but  I  am  a  slave,  even  until  now.  But  if  I  suf- 
fer, I  shall  be  the  freed-man  of  Jesus  Christ, 
and  I  shall  rise  in  Him  from  the  dead,  free. 
And  now  being  in  bonds,  I  learn  to  desire  noth- 
ing. 


3  The  meaning  is  probably  similar  to  that  expressed  in  chap,  xiv 
of  the  Epistle  to  the  Ephesians. 
■*  Literally,  "  I  am  ground." 
5  Literally,  "  with  provoking,  provoke." 
'  Literally,  "  they  are  who  are." 


I04 


EPISTLE   OF    IGNATIUS   TO   THE    ROMANS. 


CHAP.    V. 

From  Syria,  and  even  unto  Rome,  I  am  cast 
among  wild  beasts,  by  sea  and  by  land,  by  night 
and  by  day,  being  bound  between  ten  leopards, 
which  are  the  band  of  soldiers,  who,  even  when 
I  do  good  to  them,  all  the  more  do  evil  unto 
me.  I,  however,  am  the  rather  instructed  by 
their  injurious  treatment ; '  but  not  on  this  ac- 
count am  I  justified  to  myself.  I  rejoice  in  the 
beasts  which  are  prepared  for  me,  and  I  pray 
that  they  may  in  haste  be  found  for  me  ;  and  I 
will  provoke  them  speedily  to  devour  me,  and 
not  be  as  those  which  are  afraid  of  some  other 
men,2  and  will  not  approach  them  :  even  should 
they  not  be  willing  to  approach  me,  I  will  go 
with  violence  against  them.  Know  me  from 
myself  what  is  expedient  for  me.^  Let  no  one  •♦ 
envy  me  of  those  things  which  are  seen  and 
which  are  not  seen,  that  I  should  be  accounted 
worthy  of  Jesus  Christ.  Fire,  and  the  cross, 
and  the  beasts  that  are  prepared,  cutting  off  of 
the  limbs,  and  scattering  of  the  bones,  and 
crushing  of  the  whole  body,  harsh  torments  of 
the  devil  —  let  these  come  upon  me,  but  5  only 
let  me  be  accounted  worthy  of  Jesus  Christ. 

CHAP.  VI. 

The  pains  of  the  birth  stand  over  against  me.^ 

CHAP.    VII. 

And  my  love  is  crucified,  and  there  is  no  fire 
in  me  for  another  love.  I  do  not  desire  the 
food  of  corruption,  neither  the  lusts  of  this 
world.     I  seek  the  bread  of  God,  which  is  the 


^  Literally,  "  by  their  injury^" 

2  Literally,  "  and  not  as  that  which  is  afraid  of  some  other  men." 
So  Cureton  translates,  but  remarks  that  the  passage  is  evidently  cor- 
rupt. The  reference  plainly  is  to  the  fact  that  the  beasts  sometimes 
refused  to  attack  their  intended  victims.  See  the  case  of  Blandina, 
as  reported  by  Eusebius  {Hist.  Eccl.,  v.  i). 

3  Cureton  renders  interrogatively,  "  What  is  expedient  for  me  ?  " 
and  remarks  that  "  the  meaning  of  the  Syriac  appears  to  be^  '  I 
crave  your  indulgence  to  leave  the  knowledge  of  what  is  expedient 
for  me  to  my  own  conscience.'  " 

*  Literally,  "  nothing." 
5  Literally,  "  and." 

*  The  Latiu  version  translates  the  Greek  "here,  "  He  adds  gain  to 


flesh  of  Jesus  Christ ;  and  I  seek  His  blood,  a 
drink  which  is  love  incorrui)tible. 

CHAP.    IX.7 

My  spirit  saluteth  you,  and  the  love  of  the 
Churches  which  received  me  as  the  name  of 
Jesus  Christ ;  for  those  also  who  were  near  to 
[my]  way  in  the  flesh,  preceded  me  in  every 
city. 

^  [Now  therefore,  being  about  to  arrive  shortly 
in  Rome,  I  know  many  things  in  God  ;  but  I 
keep  myself  within  measure,  that  I  may  not  per- 
ish through  boasting :  for  now  it  is  needful  for 
me  to  fear  the  more,  and  not  pay  regard  to 
those  who  puff  me  up.  For  they  who  say  such 
things  to  me  scourge  me  ;  for  I  desire  to  suffer, 
but  I  do  not  know  if  I  am  worthy.  For  zeal  is 
not  visible  to  many,  but  with  me  it  has  war.  I 
have  need,  therefore,  of  meekness,  by  which  the 
prince  of  this  world  is  destroyed.  I  am  able  to 
write  to  you  of  heavenly  things,  but  I  fear  lest  I 
should  do  you  an  injury.  Know  me  from  my- 
self For  I  am  cautious  lest  ye  should  not  be 
able  to  receive  [such  knowledge] ,  and  should  be 
perplexed.  For  even  I,  not  because  I  am  in 
bonds,  and  am  able  to  know  heavenly  things, 
and  the  places  of  angels,  and  the  stations  of  the 
powers  that  are  seen  and  that  are  not  seen,  am 
on  this  account  a  disciple  ;  for  I  am  far  short  of 
the  perfection  which  is  worthy  of  God.]  Be  ye 
perfectly  strong  ^  in  the  patience  of  Jesus  Christ 
our  God. 

Here  end  the  three  Epistles  of  Ignatius,  bishop 
and  martyr. 


'  Chap.  viii.  of  the  Greek  is  entirely  omitted  in  the  Syriac. 

8  The  following  passage  is  not  found  in  this  Epistle  in  the  Greek 
recensions,  but  forms,  in  substance,  chaps,  iv.  and  v.  of  the  Epistle 
to  the  Trallians.  Diverse  views  are  held  by  critics  as  to  its  proper 
place,  according  to  the  degree  of  authority  they  ascribe  to  the  Syriac 
version.  Cureton  maintains  that  this  passage  has  been  transferred  by 
the  forger  of  the  Epistle  to  the  Trallians,  "  to  give  a  fair  colour  to  the 
fabrication  by  introducing  a  part  of  the  genuine  writing  of  Ignatius;  " 
while  Hefele  asserts  that  it  is  bound  by  the  "  closest  connection"  to 
the  preceding  chapter  in  the  Epistle  to  the  Trallians. 

9  Or,  as  in  the  Greek,  "  Fare  ye  well,  to  the  end." 

[N.B.  — The  aphoristic  genius  of  Ignatius  seems  to  be  felt  by  his 
Syrian  abbreviator,  who  reduces  whole  chapters  to  mere  maxims.] 


INTRODUCTORY   NOTE 

TO  THE 

SPURIOUS  EPISTLES  OF  IGNATIUS. 


To  the  following  introductory  note  of  the  translators  nothing  need  be  prefixed,  except  a 
grateful  acknowledgment  of  the  value  of  their  labours  and  of  their  good  judgment  in  giving 
us  even  these  spurious  writings  for  purposes  of  comparison.  They  have  thus  placed  the  mate- 
rials for  a  complete  understanding  of  the  whole  subject,  before  students  who  have  a  mind  to  subject 
it  to  a  thorough  and  candid  examination. 

The  following  is  the  original  Introductory  Notice  :  — 

We  formerly  stated  that  eight  out  of  the  fifteen  Epistles  bearing  the  name  of  Ignatius  are  now 
universally  admitted  to  be  spurious.  None  of  them  are  quoted  or  referred  to  by  any  ancient 
writer  previous  to  the  sixth  century.  The  style,  moreover,  in  which  they  are  written,  so  differ- 
ent from  that  of  the  other  Ignatian  letters,  and  allusions  which  they  contain  to  heresies  and 
ecclesiastical  arrangements  of  a  much  later  date  than  that  of  their  professed  author,  render  it 
perfectly  certain  that  they  are  not  the  authentic  production  of  the  illustrious  bishop  of  Antioch. 

We  cannot  tell  when  or  by  whom  these  Epistles  were  fabricated.  They  have  been  thought 
to  betray  the  same  hand  as  the  longer  and  interpolated  form  of  the  seven  Epistles  which  are 
generally  regarded  as  genuine.  And  some  have  conceived  that  the  writer  who  gave  forth  to  the 
world  the  "  Apostolic  Constitutions  "  under  the  name  of  Clement,  was  probably  the  author  of 
these  letters  falsely  ascribed  to  Ignatius,  as  well  as  of  the  longer  recension  of  the  seven  Epistles 
which  are  mentioned  by  Eusebius. 

It  was  a  considerable  time  before  editors  in  modern  times  began  to  discriminate  between 
the  true  and  the  false  in  the  writings  attributed  to  Ignatius.  The  letters  first  published  under 
his  name  were  those  three  which  exist  only  in  Latin.  These  came  forth  in  1495  ^^  Paris,  be- 
ing appended  to  a  life  of  Becket,  Archbishop  of  Canterbury.  Some  three  years  later,  eleven 
Epistles,  comprising  those  mentioned  by  Eusebius,  and  four  others,  were  published  in  Latin, 
and  passed  through  four  or  five  editions.  In  1536,  the  whole  of  the  professedly  Ignatian  letters 
were  published  at  Cologne  in  a  Latin  version ;  and  this  collection  also  passed  through  several 
editions.  It  was  not  till  1557  that  the  Ignatian  Epistles  appeared  for  the  first  time  in  Greek  at 
Dillingen.  After  this  date  many  editions  came  forth,  in  which  the  probably  genuine  were  still 
mixed  up  with  the  certainly  spurious,  the  three  Latin  letters  only  being  rejected  as  destitute  of 
authority.  Vedelius  of  Geneva  first  made  the  distinction  which  is  now  universally  accepted,  in 
an  edition  of  these  Epistles  which  he  published  in  1623;  and  he  was  followed  by  Arcli^ishop 
Usher  and  others,  who  entered  more  fully  into  that  critical  examination  of  these  writings  which 
has  been  continued  down  even  to  our  own  day. 

The  reader  will  have  no  difficulty  in  detecting  the  internal  grounds  on  which  these  eight  letters 


io6  INTRODUCTORY   NOTE. 

are  set  aside  as  spurious.  Tlie  difference  of  style  from  the  other  Ignatian  writings  will  strike 
him  even  in  perusing  the  English  version  which  we  have  given,  while  it  is  of  course  much  more 
marked  in  the  original.  And  other  decisive  proofs  present  themselves  in  every  one  of  the 
Epistles.  In  that  to  the  Tarsians  there  is  found  a  plain  allusion  to  the  Sabellian  heresy,  which 
did  not  arise  till  after  the  middle  of  the  third  century.  In  the  Epistle  to  the  Antiochians 
there  is  an  enumeration  of  various  Church  officers,  who  were  certainly  unknown  at  the  period 
when  Ignatius  lived.  The  Epistle  to  Hero  plainly  alludes  to  Manichaean  errors,  and  could 
not  therefore  have  been  written  before  the  third  century.  There  are  equally  decisive  proofs  of 
spuriousness  to  be  found  in  the  Epistle  to  the  Philippians,  such  as  the  references  it  contains  to 
the  Patripassian  heresy  originated  by  Praxeas  in  the  latter  part  of  the  second  century,  and  the 
ecclesiastical  feasts,  etc.,  of  which  it  makes  mention.  The  letter  to  Maria  Cassobolita  is  of  a 
very  peculiar  style,  utterly  alien  from  that  of  the  other  Epistles  ascribed  to  Ignatius.  And  it  is 
sufficient  simply  to  glance  at  the  short  Epistles  to  St.  John  and  the  Virgin  Mary,  in  order  to  see 
that  they  carry  the  stamp  of  imposture  on  their  front ;  and,  indeed,  no  sooner  were  they  pub- 
lished than  by  almost  universal  consent  they  were  rejected. 

But  though  the  additional  Ignatian  letters  here  given  are  confessedly  spurious,  we  have 
thought  it  not  improper  to  present  them  to  the  English  reader  in  an  appendix  to  our  first  vol- 
ume.^ We  have  done  so,  because  they  have  been  so  closely  connected  with  the  name  of  the 
bishop  of  Antioch,  and  also  because  they  are  in  themselves  not  destitute  of  interest.  We  have, 
moreover,  the  satisfaction  of  thus  placing  for  the  first  time  within  the  reach  of  one  acquainted  only 
with  our  language,  all  the  materials  that  have  entered  into  the  protracted  agitation  of  the 
famous  Ignatian  controversy. 

I  [Spurious  writings,  if  they  can  be  traced  to  antiquity,  are  always  useful.  Sometimes  they  are  evidence  of  facts,  always  of  opinions, 
ideas  and  fancies  of  their  date;  and  often  they  enable  us  to  identify  the  origin  of  corruptions.  Even  interpolations  prove  what  latex 
partisans  would  be  glad  to  find,  if  they  could,  in  early  writers.  They  bear  unwilling  testimony  to  the  absence  of  genuine  evidence 
in  favour  of  their  assumptions.] 


THE  EPISTLE  OF  IGNATIUS  TO  THE  TARSI ANS. 


Ignatius,  who  is  also  called  TJieophorus,  to  the 
Church  which  is  at  Tarsus,  saved  i7i  Christ, 
worthy  of  praise,  worthy  of  remembrance,  and 
worthy  of  love :  Mercy  and  peace  from  God 
the  Father,  and  the  Lord  Jesus  Christ,  be  ever 
multiplied. 

CHAP.     I.  —  HIS    OWN    SUFFERINGS  :     EXHORTATION 
TO    STEDFASTNESS, 

From  Syria  even  unto  Rome  I  fight  with  beasts  : 
not  that  I  am  devoured  by  brute  beasts,  for  these, 
as  ye  know,  by  the  will  of  God,  spared  Daniel, 
but  by  beasts  in  the  shape  of  men,  in  whom  the 
merciless  wild  beast  himself  lies  hid,  and  pricks 
and  wounds  me  day  by  day.  But  none  of  these 
hardships  "  move  me,  neither  count  I  my  life 
dear  unto  myself,"  '  in  such  a  way  as  to  love  it 
better  than  the  Lord.  Wherefore  I  am  prepared 
for  [encountering]  fire,  wild  beasts,  the  sword, 
or  the  cross,  so  that  only  I  may  see  Christ  my 
Saviour  and  God,  who  died  for  me.  I  therefore, 
the  prisoner  of  Christ,  who  am  driven  along  by 
land  and  sea,  exhort  you  :  "  stand  fast  in  the 
faith,"  ^  and  be  ye  stedfast,  "  for  the  just  shall 
live  by  faith  ;  "  ^  be  ye  unwavering,  for  "  the 
Lord  causes  those  to  dwell  in  a  house  who  are 
of  one  and  the  same  character."  ■♦ 

CHAP.    II. CAUTIONS  AGAINST   FALSE   DOCTRINE. 

I  have  learned  that  certain  of  the  ministers  of 
Satan  have  wished  to  disturb  you,  some  of  them 
asserting  that  Jesus  was  born  [only  5]  in  appear- 
ance, was  crucified  in  appearance,  and  died  in 
appearance ;  others  that  He  is  not  the  Son  of 
the  Creator,  and  others  that  He  is  Himself  God 
over  all.^  Others,  again,  hold  that  He  is  a  mere 
man,  and  others  that  this  flesh  is  not  to  rise  again, 
so  that  our  proper  course  is  to  live  and  partake 
of  a  life  of  pleasure,  for  that  this  is  the  chief 
good  to  beings  who  are  in  a  little  while  to  perish. 


*  Acts  XX.  24. 

^  1  Cor.  xvi.  13. 

3  Hab.  ii.  4;  Gal.  iii.  11. 

*  Ps.  Ixviii.  7  (after  the  LXX.). 

5  Some  omit  this. 

6  That  is,  as  appears  afterwards  from  chap,  v.,  so  as  to  have  no 
personality  distinct  from  the  Father. 


A  swarm  of  such  evils  has  burst  in  upon  us.^ 
But  ye  have  not  "given  place  by  subjection  to 
them,  no,  not  for  one  hour."  *  For  ye  are  the 
fellow-citizens  as  well  as  the  disciples  of  Paul, 
who  "  fully  preached  the  Gospel  from  Jerusalem, 
and  round  about  unto  Illyricum,"  "^  and  bare 
about  "  the  marks  of  Christ "  in  his  flesh. '" 

CHAP.    III.  —  THE  TRUE   DOCTRINE   RESPECTING 
CHRIST. 

Mindful  of  him,  do  ye  by  all  means  know  that 
Jesus  the  Lord  was  truly  born  of  Mary,  being 
made  of  a  woman  ;  and  was  as  truly  crucified. 
For,  says  he,  "  God  forbid  that  I  should  glory, 
save  in  the  cross  of  the  Lord  Jesus."  "  And  He 
really  suffered,  and  died,  and  rose  again.  For 
says  [Paul],  "  If  Christ  should  become  passible, 
and  should  be  the  first  to  rise  again  from  the 
dead."  '^  And  again,  "  In  that  He  died,  He  died 
unto  sin  once  :  but  in  that  He  liveth.  He  liveth 
unto  God."  '3  Otherwise,  what  advantage  would 
there  be  in  [becoming  subject  to]  bonds,  if 
Christ  has  not  died  ?  what  advantage  in  patience  ? 
what  advantage  in  [enduring]  stripes?  And 
why  such  facts  as  the  following  :  Peter  was  cru- 
cified ;  Paul  and  James  were  slain  with  the  sword  ; 
John  was  banished  to  Patmos ;  Stephen  was 
stoned  to  death  by  the  Jews  who  killed  the 
Lord?  But,  [  in  tmth,]  none  of  these  sufferings 
were  in  vain  ;  for  the  Lord  was  really  crucified 
by  the  ungodly. 

CIL\P.    IV.  —  CONTINUATION. 

And  [know  ye,  moreover],  that  He  who  was 
born  of  a  woman  was  the  Son  of  God,  and  He 
that  was  crucified  was  "  the  first-born  of  every 
creature,"  '■♦  and  God  the  Word,  who  also  created 
all  things.  For  says  the  apostle,  "  There  is  one 
God,  the  Father,  of  whom  are  all  things ;  and 


7  The  translation  is  here  somewhat  doubtful. 

8  Gal.  ii.  5. 

9  Rom.  XV.  19. 
10  Gal.  vi.  17. 

"  Gal.  vi.  14.  _ 

'2  Acts  xxvi.  23  (somewhat  inaccurately  rendered  in  English  tc» 
sion) . 

13  Rom.  vi.  10. 
«4  Col.  i.  15. 

107 


io8 


EPISTLE   OF   IGNATIUS   TO   THE   TARSIANS. 


one  Lord  Jesus  Christ,  by  whom  are  all  things."  ' 
And  again,  "  For  there  is  one  God,  and  one  Medi- 
ator between  God  and  man,  the  man  Christ 
Jesus  ;  "  2  and,  "  By  Him  were  all  things  created 
that  are  in  heaven,  and  on  earth,  visible  and  in- 
visible ;  and  He  is  before  all  things,  and  by  Him 
all  things  consist."  ^ 

CRA.P.    V.  —  REFUTATION  OF  THE  PREVIOUSLY  MEN- 
TIONED   ERRORS. 

And  that  He  Himself  is  not  God  over  all,  and 
the  Father,  but  His  Son,  He  [shows  when  He] 
says,  "  I  ascend  unto  my  Father  and  your  Father, 
and  to  my  God  and  your  God."  ■♦  And  again, 
"  When  all  things  shall  be  subdued  unto  Him, 
then  shall  He  also  Himself  be  subject  unto  Him 
that  put  all  things  under  Him,  that  God  may  be 
all  in  all."  5  Wherefore  it  is  one  [Person]  who 
put  all  things  under,  and  who  is  all  in  all,  and 
another  [Person]  to  whom  they  were  subdued, 
who  also  Himself,  along  with  all  other  things, 
becomes  subject  [to  the  former]. 

CHAP.   VI.  —  CONTINUATION. 

Nor  is  He  a  mere  man,  by  whom  and  in  whom 
all  things  were  made  ;  for  "  all  things  were  made 
by  Him."  ^  "  When  He  made  the  heaven,  I 
was  present  with  Him  ;  and  I  was  there  with 
Him,  forming  [the  world  along  with  Him],  and 
He  rejoiced  in  me  daily."  ^  And  how  could  a 
mere  man  be  addressed  in  such  words  as  these  : 
"Sit  Thou  at  My  right  hand?"*^  And  how, 
again,  could  such  an  one  declare :  "  Before 
Abraham  was,  I  am?"  9  And,  "Glorify  Me  with 
Thy  glory  which  I  had  before  the  world  was?  " '° 
What  man  could  ever  say,  "  I  came  down  from 
heaven,  not  to  do  Mine  own  will,  but  the  will  of 
Him  that  sent  Me  ?  "  "  And  of  what  man  could 
it  be  said,  "  He  was  the  true  Light,  which  light- 
eth  every  man  that  cometh  into  the  world  :  He 
was  in  the  world,  and  the  world  was  made  by 
Him,  and  the  world  knew  Him  not.  He  came 
unto  His  own, and  His  own  received  Him  not?"  " 
How  could  such  a  one  be  a  mere  man,  receiving 
the  beginning  of  His  existence  from  Mary,  and 
not  rather  God  the  Word,  and  the  only-begotten 
Son  ?  For  "  in  tie  beginning  was  the  Word,  and 
the  Word  was  with  God,'^  and  the  Word  was 
God."'*  And  in  another  place,  "The  Lord  cre- 
ated Me,  the  beginning  of  His  ways,  for  His  ways, 


'  I  Cor.  viii.  6. 

2  I  Tim.  ii.  5- 

3  Col.  i.  i6,  17. 
*  John  XX.  17. 

5  I  Cor.  XV.  28. 

'  John  i.  T,. 

'  Prov.  viii,  27,  30. 

8  Ps.  ex.  I. 

9  John  viii.  58. 
'°  John  xvii.  5. 
"  John  vi.  38. 

'2  John  i.  9,  10,  II. 

'3  John  i.  I. 

14  Some  insert  here  John  L  3. 


for  His  works.     Before  the  world  did  He  found 
Me,  and  before  all  the  hills  did  He  beget  Me."  'S 

CHAP.   VII.  —  CONTINUATION. 

And  that  our  bodies  are  to  rise  again,  He 
shows  when  He  says,  "  Verily  I  say  unto  you, 
that  the  hour  cometh,  in  the  which  all  that  are 
in  the  graves  shall  hear  the  voice  of  the  Son  of 
God ;  and  they  that  hear  shall  live."  '^  And 
[says]  the  apostle,  "  For  this  corruptible  must 
put  on  incorruption,  and  this  mortal  must  put  on 
immortality."  '7  And  that  we  must  live  soberly 
and  righteously,  he  [shows  when  he]  says  again, 
"  Be  not  deceived  :  neither  adulterers,  nor  effem- 
inate persons,  nor  abusers  of  themselves  with 
mankind,  nor  fornicators,  nor  revilers,  nor  drunk- 
ards, nor  thieves,  can  inherit  the  kingdom  of 
God."  "^  And  again,  "  If  the  dead  rise  not,  then 
is  not  Christ  raised  ;  our  preaching  therefore  is 
vain,  and  your  faith  is  also  vain :  ye  are  yet  in 
your  sins.  Then  they  also  that  are  fallen  asleep 
in  Christ  have  perished.  If  in  this  life  only  we 
have  hope  in  Christ,  we  are  of  all  men  most 
miserable.  If  the  dead  rise  not,  let  us  eat  and 
drink,  for  to-morrow  we  die."  "^  But  if  such  be 
our  condition  and  feelings,  wherein  shall  we  differ 
from  asses  and  dogs,  who  have  no  care  about  the 
future,  but  think  only  of  eating,  and  of  indul- 
ging ^°  such  appetites  as  follow  after  eating  ?  For 
they  are  unacquainted  with  any  intelligence 
moving  within  them. 

CHAP.    VIII.  —  EXHORTATIONS    TO   HOLINESS   AKD 
GOOD   ORDER. 

May  I  have  joy  of  you  in  the  Lord  !  Be  ye 
sober.  Lay  aside,  every  one  of  you,  all  malice 
and  beast-like  fury,  evil-speaking,  calumny, 
filthy  speaking,  ribaldry,  whispering,  arrogance, 
drunkenness,  lust,  avarice,  vainglory,  envy,  and 
everything  akin  to  these.  "  But  put  ye  on  the 
Lord  Jesus  Christ,  and  make  no  provision  for 
the  flesh,  to  fulfil  the  lusts  thereof."^'  Ye  pres- 
byters, be  subject  to  the  bishop ;  ye  deacons,  to 
the  presbyters  ;  and  ye,  the  people,  to  the  pres- 
byters and  the  deacons.  Let  my  soul  be  for 
theirs  who  preserve  this  good  order;  and  may 
the  Lord  be  with  them  continually  ! 

CHAP.    IX.  —  EXHORTATIONS     TO     THE     DISCHARGE 
OF   RELATIVE   DUTIES. 

Ye  husbands,  love  your  wives ;  and  ye  wives, 
your  husbands.  Ye  children,  reverence  your 
parents.  Ye  parents,  "bring  up  your  children 
in  the  nurture  and  admonition  of  the  Lord."  ^^ 


•5  Prov.  viii.  22,  23,  25. 

">  John  V.  25,  28. 

'7  I  Cor.  XV.  53. 

"  I  Cor.  vi.  9. 

'9  I  Cor.  XV.  13,  14,  17,  18,  19,  32. 

20  Literally,  "  coming  also  to  the  appetite  of  those  things  after 
eating."    The  text  is  doubtful. 

21  Rom.  xiii.  14. 
"  Eph.  vi.  4. 


EPISTLE   OF   IGNATIUS   TO   THE   TARSIANS. 


109 


Honour  those  [who  continue]  in  virginity,  as 
the  priestesses  of  Christ ;  and  the  widows  [that 
persevere]  in  gravity  of  behaviour,  as  the  altar 
of  God.  Ye  servants,  wait  upon  your  masters 
with  [respectful]  fear.  Ye  masters,  issue  orders 
to  your  servants  with  tenderness.  Let  no  one 
among  you  be  idle  ;  for  idleness  is  the  mother 
of  want.  I  do  not  enjoin  these  things  as  being  a 
person  of  any  consequence,  although  I  am  in 
bonds  [for  Christ]  ;  but  as  a  brother,  I  put  you 
in  mind  of  them.     The  Lord  be  with  you  ! 

CHAP.    X. SALUTATIONS. 

May  I  enjoy  your  prayers  !     Pray  ye  that  I 


may  attain  to  Jesus.  I  commend  unto  you  the 
Church  which  is  at  Antioch.  The  Churches  of 
Philippi,'  whence  also  I  write  to  you,  salute  you. 
Philo,  \our  deacon,  to  whom  also  I  give  thanks 
as  one  who  has  zealously  ministered  to  me  in 
all  things,  salutes  you.  Agathopus,  the  deacon 
from  Syria,  who  follows  me  in  Christ,  salutes 
you.  "  Salute  ye  one  another  with  a  holy 
kiss."  ^  I  salute  you  all,  both  male  and  female, 
who  are  in  Christ.  Fare  ye  well  in  body,  and 
soul,  and  in  one  Spirit ;  and  do  not  ye  forget 
me.     The  Lord  be  with  you  ! 


■  Literally,  "  of  the  Pbilippians." 
2  I  Pet.  V.  14. 


THE  EPISTLE  OF  IGNATIUS  TO  THE  ANTIOCHIANS. 


Ignatius,  who  is  also  called  Theophorus,  to 
the  Church  sojourning  in  Syria,  which  has 
obtained  mercy  from  God,  and  been  elected  by 
Christ,  and  which  first '  received  the  name  of 
Christ,  ^jvishes^  happiness  in  God  the  Father, 
and  the  Lord  Jesus  Christ. 

CHAP.    I. CAUTIONS  AGAINST   ERROR. 

The  Lord  has  rendered  my  bonds  light  and 
easy  since  I  learnt  that  you  are  in  peace,  and 
that  you  live  in  all  harmony  both  of  the  flesh 
and  spirit.  "  I  therefore,  the  prisoner  of  the 
Lord,^  beseech  you,  that  ye  walk  worthy  of  the 
vocation  wherewith  ye  are  called,"  3  guarding 
against  those  heresies  of  the  wicked  one  which 
have  broken  in  upon  us,  to  the  deceiving  and 
destruction  of  those  that  accept  of  them ;  but 
that  ye  give  heed  to  the  doctrine  of  the  apostles, 
and  believe  both  the  law  and  the  prophets  :  that 
ye  reject  every  Jewish  and  Gentile  error,  and 
neither  introduce  a  multiplicity  of  gods,  nor  yet 
deny  Christ  under  the  pretence  of  [maintaining] 
the  unity  of  God. 

CHAP.    II.  —  THE   TRUE   DOCTRINE  RESPECTING  GOD 
AND    CHRIST. 

For  Moses,  the  faithful  servant  of  God,  when 
he  said,  "The  Lord  thy  God  is  one  Lord,"  '*  and 
thus  proclaimed  that  there  was  only  one  God, 
did  yet  forthwith  confess  also  our  Lord  when  he 
said,  "The  Lord  rained  upon  Sodom  and  Go- 
morrah fire  and  brimstone  from  the  Lord."  s 
And  again,  "  And  God  ^  said.  Let  Us  make  man 
after  our  image  :  and  so  God  made  man,  after 
the  image  of  God  made  He  him."  ^  And  further, 
"  In  the  image  of  God  made  He  man."  *  And 
that  [the  Son  of  God]  was  to  be  made  man, 
[Moses  shows  when]  he  says,  "  A  prophet  shall 


■  Comp.  Acts  xi   26. 

2  Literally,  "  in  the  Lord." 

3  Eph.  iv.  I. 

*  Deut.  vi.  4;   Mark  xii.  29. 
S  Gen.  xix.  24. 

*>  The  MS.  has  "  Lord." 
'  Gen.  i.  26,  27.  • 

*  Gen  V.  I,  ix.  6. 

1 10 


the  Lord  raise  up  unto  you  of  your  brethren, 
Uke  unto  me."^ 


CHAP.    III. 


•THE    SAME    CONTESrUED. 


The  prophets  also,  when  they  speak  as  in  the 
person  of  God,  [saying,]  "  I  am  God,  the  first 
[of  beings],  and  I  am  also  the  last,'°  and  besides 
Me  there  is  no  God,"  "  concerning  the  Father 
of  the  universe,  do  also  speak  of  our  Lord  Jesus 
Christ.  "A  Son,"  they  say,  has  been  given  to 
us,  on  whose  shoulder  the  government  is  from 
above ;  and  His  name  is  called  the  Angel  of 
great  counsel,  Wonderful,  Counsellor,  the  strong 
and  mighty  God."  '^  And  concerning  His  in- 
carnation, "  Behold,  a  virgin  shall  be  with  Child, 
and  shall  bring  forth  a  Son  ;  and  they  shall  call 
his  name  Lnmanuel."  '3  And  concerning  the  pas- 
sion, "  He  was  led  as  a  sheep  to  the  slaughter ; 
and  as  a  lamb  before  her  shearers  is  dumb, 
I  also  was  an  innocent  lamb  led  to  be  sacri- 
ficed." "» 

CHAP.    IV.  —  CONTINUATION. 

The  Evangelists,  too,  when  they  declared  that 
the  one  Father  was  "  the  only  true  God,"  '5  did 
not  omit  what  concerned  our  Lord,  but  wrote  : 
"  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God.  The 
same  was  in  the  beginning  with  God.  All  things 
were  made  by  Him,  and  without  Him  was  not 
anything  made  that  was  made."  '^  And  con- 
cerning the  incarnation  :  "The  Word,"  says  [the 
Scripture],  "became  flesh,  and  dwelt  among 
us." '7  And  again:  "The  book  of  the  genera- 
tion of  Jesus  Christ,  the  son  of  David,  the  son  of 
Al)raham."  '^  And  those  very  aposdes,  who  said 
"that  there  is  one  God," '9  said  also  that  "  there 


9  Deut.  xvili.  15;  Acts  iii.  22,  vii.  37. 

'°  Literally,  "  after  these  things." 

'■  Isa.  xliv.  6. 

•-  Isa.  ix.  6. 

'3  Isa.  vii.  14;  Matt.  i.  23. 

'*  Isa.  liii.  7;  Jer.  xi.  19. 

■5  John  xvii.  3. 

'*  John  i.  I. 

"  John  i.  14. 

•8  M.itt.  i.  I. 

■9  J  Cor.  viii.  4,  6;  Gal.  iii.  20. 


EPISTLE    OF    IGNATIUS   TO   THE   ANTIOCHIANS. 


II I 


is  one  Mediator  between  God  and  men." ' 
Nor  were  they  ashamed  of  the  incarnation  and 
the  passion.  For  what  says  [one]  ?  "  The  man 
Christ  Jesus,  who  gave  Himself"^  for  the  Ufe 
and  sah'ation  of  the  world. 


CHAP.    V. 


DENUNCIATION    OF    FALSE   TEACHERS. 


Whosoever,  therefore,  declares  that  there  is 
but  one  (lod.  only  so  as  to  take  away  the  divinity 
of  Christ,  is  a  devil,'  and  an  enemy  of  all  right- 
eousness. He  also  that  confesseth  Christ,  yet 
not  as  the  Son  of  the  Maker  of  the  world,  but 
of  some  other  unknown  ■♦  being,  different  from 
Him  whom  the  law  and  the  prophets  have  pro- 
claimed, this  man  is  an  instrument  of  the  devil. 
And  he  that  rejects  the  incarnation,  and  is 
ashamed  of  the  cross  for  which  I  am  in  bonds, 
this  man  's  antichrist.s  Moreover,  he  who  affirms 
Christ  to  be  a  mere  man  is  accursed,  according 
to  the  [declaration  of  the]  prophet,^  since  he 
puts  not  his  trust  in  God,  but  in  man.  Where- 
fore also  he  is  unfruitful,  like  the  wild  myrtle-tree. 


CHAP.    VI. 


RENEWED   CAUTIONS. 


These  things  I  write  to  you,  thou  new  olive- 
tree  of  Christ,  not  that  I  am  aware  you  hold 
any  such  opinions,  but  that  I  may  put  you  on 
your  guard,  as  a  father  does  his  children.  Be- 
ware, therefore,  of  those  that  hasten  to  work 
mischief,  those  "  enemies  of  the  cross  of  Christ, 
whose  end  is  destruction,  whose  glory  is  in  their 
shame."  ^  Beware  of  those  "dumb  dogs,"  those 
trailing  serpents,  those  scaly  ^  dragons,,  those  asps, 
and  basilisks,  and  scorpions.  For  these  are 
subtle  wolves,''  and  apes  that  mimic  the  appear- 
ance of  men. 

CHAP.   VII.  —  EXHORTATION  TO   CONSISTENCY   OF 
CONDUCT. 

Ye  have  been  the  disciples  of  Paul  and  Peter  ; 
do  not  lose  what  was  committed  to  your  trust. 
Keep  in  remembrance  Euodias,'°your  deservedly- 
blessed  pastor,  into  whose  hands  the  government 
over  you  was  first  entrusted  by  the  apostles. 
Let  us  not  bring  disgrace  upon  our  Father.  Let 
us  prove  ourselves  His  true-born  children,  and 
not  bastards.  Ye  know  after  what  manner  I 
have  acted  among  you.  The  things  which,  when 
present,  I  spoke  to  you,  these  same,  when  absent, 
I  now  write  to  you.  "  If  any  man  love  not 
the  Lord  Jesus  Christ,  let  him  be  Anathema."  " 


'  Eph.  iv.  5,  6;   i  Tim.  ii.  5. 

^  I  Tim.  ii.  5. 

3  Comp.  John  vi.  70.     Some  read,  "  the  son  of  the  devil." 

*  Or,  "  that  cannot  be  known." 

5  Comp.  I  John  ii.  22,  iv.  3;  2  John  7. 

'  Jer.  xvii.  5. 

7  Phil.  iii.  18,  19. 

8  The  text  is  here  doubtful. 

9  Literally,  "  fox-like  thoes,"  lynxes  being  perhaps  intended. 

'°  Some  tni  ik  that  this  is  the  same  person  as  the  Euodias  referred 
to  by  St.  Paul,  Phil.  iv.  2;  but,  as  appears  from  the  Greek  (ver.  3, 
o'tTii'€9) ,  the  two  persons  there  mentioned  were  women. 

"  I  Cor.  xvi.  22. 


Be  ye  followers  of  me."     My  soul  lie  for  yours, 
when  I  attain  to  Jesus.     Remember  my  bonds.'' 


CHAP. 


VIII. EXHORTATIONS    TO 

AND    OTHERS. 


THE    PRESBYTERS 


Ye  presbyters,  "  feed  the  flock  which  is  among 
you,"  '■*  till  God  shall  show  who  is  to  hold  the  rule 
over  you.  For  "  I  am  now  ready  to  be  offered,"  'S 
that  I  "  may  win  Christ."  '^  Let  the  deacons 
know  of  what  dignity  they  are,  and  let  them  study 
to  be  blameless,  that  they  may  be  the  followers 
of  Christ.  Let  the  people  be  suljject  to  the  pres- 
byters and  the  deacons.  Let  the  virgins  know  to 
whom  they  have  consecrated  themselves. 

CHAP.  IX. DUTIES  OF  HUSBANDS,  WIVES,  PARENTS, 

AND   CHILDREN. 

Let  the  husbands  love  their  wives,  remember- 
ing that,  at  the  creation,  one  woman,  and  not 
many,  was  given  to  one  man.  Let  the  wives 
honour  their  husbands,  as  their  own  flesh ;  and 
let  them  not  presume  to  address  them  by  their 
names.' 7  Let  them  also  be  chaste,  reckoning 
their  husbands  as  their  only  partners,  to  whom 
indeed  they  have  been  united  according  to  the 
will  of  God.  Ye  parents,  impart  a  holy  training 
to  your  children.  Ye  children,  "  honour  your 
parents,  that  it  may  be  well  with  you."  '^ 

CHAP.    X. DUTIES   OF   MASTERS    AND   SERVANTS. 

Ye  masters,  do  not  treat  your  servants  with 
haughtiness,  but  imitate  patient  Job,  who  de- 
clares, "I  did  not  despise '9  the  cause ^°  of  my 
man-servant,  or  of  my  maid-servant,  when  they 
contended  with  me.  For  what  in  that  case  shall 
I  do  when  the  Lord  makes  an  inquisition  regard- 
ing me?"^'  And  you  know  what  follows.  Ye 
servants,  do  not  provoke  your  masters  to  anger 
in  anything,  lest  ye  become  the  authors  of  in- 
curable mischiefs  to  yourselves. 

CHAP.   XL — INCULCATION   OF   VARIOUS   MORAL 
DUTIES. 

Let  no  one  addicted  to  idleness  eat,^^  lest  he 
become  a  wanderer  about,  and  a  whoremonger. 
Let  drunkenness,  anger,  envy,  reviling,  clamour, 
and  blasphemy  "be  not  so  much  as  named 
among  you."  ^'  Let  not  the  widows  live  a  life 
of  pleasure,  lest  they  wax  wanton  against  the 
word.^'*  Be  subject  to  Ccesar  in  everything  in 
which  subjection  implies  no  [spiritual]  danger. 


'2  Comp.  I  Cor.  iv.  16. 

'3  Comp.  Col.  iv.  18. 

I*  I  Pet.  v.  2. 

'5  2  Tim.  iv.  6. 

16  Phil.  iii.  8. 

'7  Comp.  I  Pet.  iii.  6. 

15  Eph.  vi.  I,  3. 

'9  Literally,  "  If  I  did  despise." 

^°  Or,  "judgment." 

21  Job  xxxi.  13,  14. 

2^  Comp.  2  Thess.  iii.  10. 

"  Eph.  V.  3. 

^*  I  Tim.  V.  6,  II. 


112 


EPISTLE  OF   IGNATIUS   TO   THE   ANTIOCHIANS. 


Provoke  not  those  that  rule  over  you  to  wrath, 
that  you  may  give  no  occasion  against  yourselves 
to  those  that  seek  for  it.  But  as  to  the  practice 
of  magic,  or  the  impure  love  of  boys,  or  mur- 
der, it  is  superfluous  to  write  to  you,  since  such 
vices  are  forbidden  to  be  committed  even  by 
the  Gentiles.  I  do  not  issue  commands  on 
these  points  as  if  I  were  an  apostle  ;  but,  as 
your  fellow-servant,  I  put  you  in  mind  of  them. 

CHAP.    XII.  —  SALUTATIONS. 

I  salute  the  holy  presbytery.  I  salute  the 
sacred  deacons,  and  that  person  most  dear  to 
me,'  whom  may  I  behold,  through  the  Holy 
Spirit,  occupying  my  place  when  I  shall  attain 
to  Christ.  My  soul  be  in  place  of  his.  I  salute 
the  sub-deacons,  the  readers,  the  singers,  the 
doorkeepers,  the  labourers,^  the  exorcists,  the 
confessors.^  I  salute  the  keepers  of  the  holy 
gates,  the  deaconesses  in  Christ.  I  salute  the 
virgins  betrothed  to  Christ,  of  whom  may  I 
have  joy  in  the  Lord  Jesus.'*  I  salute  the  peo- 
ple of  the  Lord,  from  the  smallest  to  the  great- 
est, and  all  my  sisters  in  the  Lord. 


1  Literally,  "  the  name   desirable  to  me,"  referring  to  Hero  the 
deacon. 

2  A  class  of  persons  connected  with  the  Church,  whose  duty  it 
was  to  bury  the  bodies  of  the  martyrs  and  others. 

3  Such  as  voluntarily  confessed  Christ  before  Gentile  rulers. 
*  Some  insert  here  a  clause  referring  to  widovis. 


CHAP.    XIII. SALUTATIONS    CONTINUED. 

I  salute  Cassian  and  his  partner  in  life,  and 
their  very  dear  children.  Polycarp,  that  most 
worthy  bishop,  who  is  also  deeply  interested  in 
you,  salutes  you  ;  and  to  him  I  have  commended 
you  in  the  Lord.  The  whole  Church  of  the 
Smyrnaeans,  indeed,  is  mindful  of  you  in  their 
prayers  in  the  Lord.  Onesimus,  the  pastor  of 
the  Ephesians,  salutes  you.  Damas,5  the  bishop 
of  Magnesia,  salutes  you.  Polybius,  bishop  of 
the  Trallians,  salutes  you.  Philo  and  Agatho- 
pus,  the  deacons,  my  companions,  salute  you, 
"  Salute  one  another  with  a  holy  kiss."  ^ 

CHAP.   XIV.  —  CONCLUSION. 

I  write  this  letter  to  you  from  Philippi.  May 
He  who  is  alone  unbegotten,  keep  you  stedfast 
both  in  the  spirit  and  in  the  flesh,  through  Him 
who  was  begotten  before  time  ^  began  !  And 
may  I  behold  you  in  the  kingdom  of  Christ !  I 
salute  him  who  is  to  bear  rule  over  you  in  my 
stead  :  may  I  have  joy  of  him  in  the  Lord  ! 
Fare  ye  well  in  God,  and  in  Christ,  being  en- 
lightened by  the  Holy  Spirit. 


5  Or,  as  some  read,  "  Demas." 

*  2  Cor.  xiii.  12. 

7  Literally,  "  before  ag«s." 


THE  EPISTLE  OF  IGNATIUS  TO  HERO. 


A   DEACON   OF   ANTIOCH. 


Ignatius,  who  is  also  called  Theophorus,  to  Hero, 
the  deacon  of  Christ,  and  the  servant  of  God, 
a  man  honoured  by  God,  atid  most  dearly 
loved  as  well  as  esteemed,  who  carries  Christ 
and  the  Spirit  within  him,  and  who  is  f?iifte  own 
son  in  faith  and  love:  Grace,  mercy,  and  peace 
from  Almighty  God,  and  from  Christ  Jesus  our 
Lord,  His  only-begotten  Son,  "  who  gave  Him- 
self for  our  sins,  that  He  might  deliver  us  from 
the  present  evil  world,  "  '  and  preserve  us  unto 
His  heavenly  kingdom. 

CHAP.    I. EXHORTATIONS  TO  EARNESTNESS  AND 

MODERATION. 

I  EXHORT  thee  in  God,  that  thou  add  [speed] 
to  thy  course,  and  that  thou  vindicate  thy  dignity. 
Have  a  care  to  preserve  concord  with  the  saints. 
Bear  [the  burdens  of]  the  weak,  that  "  thou 
mayest  fulfil  the  law  of  Christ."^  Devote ^  thy- 
self to  fasting  and  prayer,  but  not  beyond  meas- 
ure, lest  thou  destroy  thyself-*  thereby.  Do  not 
altogether  abstain  from  wine  and  flesh,  for  these 
things  are  not  to  be  viewed  with  abhorrence, 
since  [the  Scripture]  saith,  "  Ye  shall  eat  the 
good  things  of  the  earth."  5  And  again,  ''  Ye 
shall  eat  fl.^sh  even  as  herbs."  ^  And  again, 
"  Wine  maketh  glad  the  heart  of  man,  and  oil 
exhilarates,  and  bread  strengthens  him."  ^  But 
all  are  to  be  used  with  moderation,  as  being  the 
gifts  of  God.  "  For  who  shall  eat  or  who  shall 
drink  without  Him?  For  if  anything  be  beauti- 
ful, it  is  His  ;  and  if  anything  be  good,  it  is  His."^ 
Give  attention  to  reading,  9  that  thou  mayest  not 
only  thyself  know  the  laws,  but  mayest  also  ex- 
plain them  to  others,  as  the  earnest  servant '° 
of  God.  "  No  man  that  warreth  entangleth 
himself  with  the  affairs  of  this  life,  that  he  may 


1  Gal.  i.  4. 

2  Gal.  vi.  2. 

3  Literally,  "  have  leisure  for." 

*  Literally,  "cast  thyself  down." 
S  Isa.  i.  19. 

*  Gen.  ix.  3. 

7  Ps.  civ.  15. 

8  Eccles.  ii.  25  (after  LXX.) ;  Zech.  ix.  17. 

9  Comp.  I.  Tim.   iv.  13. 
'°  Literally,  "  athlete." 


please  him  who  hath  chosen  him  to  be  a  soldier ; 
and  if  a  man  also  strive  for  masteries,  yet  is  he 
not  crowned  except  he  strive  lawfully.""  I  that 
am  in  bonds  pray  that  my  soul  may  be  in  place 
of  yours. 

CHAP.    II. CAUTIONS  AGAINST  FALSE  TEACHERS. 

Every  one  that  teaches  anything  beyond  what 
is  commanded,  though  he  be  [deemed]  worthy 
of  credit,  though  he  be  in  the  habit  of  fasting, 
though  he  live  in  continence,  though  he  work 
miracles,  though  he  have  the  gift  of  prophecy, 
let  him  be  in  thy  sight  as  a  wolf  in  sheep's 
clothing,'^  labouring  for  the  destruction  of  the 
sheep.  If  any  one  denies  the  cross,  and  is 
ashamed  of  the  passion,  let  him  be  to  thee  as 
the  adversary  himself.  "Though  he  gives  all  his 
goods  to  feed  the  poor,  though  he  remove  moun- 
tains, though  he  give  his  body  to  be  burned,"  '3 
let  him  be  regarded  by  thee  as  abominable.  If 
any  one  makes  light  of  the  law  or  the  prophets, 
which  Christ  fulfilled  at  His  coming,  let  him  be 
to  thee  as  antichrist.  If  any  one  says  that  the 
Lord  is  a  mere  man,  he  is  a  Jew,  a  murderer  of 
Christ. 


CHAP. 


III. EXHORTATIONS  AS  TO  ECCLESIAS- 
TICAL DUTIES. 


"  Honour  widows  that  are  widows  indeed."  ''♦ 
Be  the  friend  of  orphans  ;  for  God  is  "  the  Father 
of  the  fatherless,  and  the  Judge  of  the  widows."  '5 
Do  nothing  without  the  bishops ;  for  they  are 
priests,  and  thou  a  servant  of  the  priests.  They 
baptize,  offer  sacrifice,'^  ordain,  and  lay  on  hands ; 
but  thou  ministerest  to  them,  as  the  holy  Stephen 


''  2  Tim.  ii.  4. 

'2  Comp.  Matt.  vii.  15. 

'3  I  Cor.  xiii.  2. 

'■i  I  Tim.  V.  3. 

'5  Ps.  Ixviii.  5. 

"^^  The  term  iepoupyeai,  which  we  have  translated  as  above,  is  one 
whose  signification  is  disputed.  It  occurs  once  in  the  New  Testa- 
ment (Rom.  XV.  16)  where  it  is  translated  in  our  English  version 
simply  "ministering."  Etymologically,  it  means  "  to  act  as  a  priest," 
and  we  have  in  our  translation  followed  Hesychius  (Cent,  iv.),  who 
explains  it  as  meaning  "to  offer  sacrifice."  [The  whole  passage  in 
the  Epistle  to  the  Romans,  where  this  word  occurs  may  be  compared 
(original  Greek)  with  Mai.  i.  11,  Heb.  v.  i,  etc.] 

"3 


114 


EPISTLE   OF   IGNATIUS   TO    HERO. 


did  at  Jerusalem  to  James  and  the  presbyters. 
Do  not  neglect  the  sacred  meetings  '  [of  the 
saints]  ;  inquire  after  every  one  by  name.  "  Let 
no  man  despise  thy  youth,  but  be  thou  an  ex- 
ample to  the  believers,  both  in  word  and  con- 
duct." "■ 

CHAP.    IV. SERVANTS    AND    WOMEN   ARE    NOT   TO 

BE    DESPISED. 

Be  not  ashamed  of  servants,  for  we  possess  the 
same  nature  in  common  with  them.  Do  not 
hold  women  in  abomination,  for  they  have  given 
thee  birth,  and  brought  thee  up.  It  is  fitting, 
therefore,  to  love  those  that  were  the  authors  of 
our  birth  (but  only  in  the  Lord),  inasmuch  as  a 
man  can  produce  no  children  without  a  woman. 
It  is  right,  therefore,  that  we  should  honour  those 
who  have  had  a  part  in  giving  us  birth.  "  Neither 
is  the  man  without  the  woman,  nor  the  woman 
without  the  man,"  ^  except  in  the  case  of  those 
who  were  first  formed.  For  the  body  of  Adam 
was  made  out  of  the  four  elements,  and  that  of 
Eve  out  of  the  side  of  Adam.  And,  indeed,  the 
altogetlier  peculiar  birth  of  the  Lord  was  of  a 
virgin  alone.  [This  took  place]  not  as  if  the  law- 
ful union  [of  man  and  wife]  were  abominable, 
but  such  a  kind  of  birth  was  fitting  to  God.  For 
it  became  the  Creator  not  to  make  use  of  the 
ordinary  method  of  generation,  but  of  one  that 
was  singular  and  strange,  as  being  the  Creator. 


CH.AP.   v. 


VARIOUS    RELATIVE    DUTIES. 


Flee  from  haughtiness,  "  for  the  Lord  resisteth 
the  proud."  '•  Abhor  falsehood,  for  says  [the 
Scripture] ,  "  Thou  shalt  destroy  all  them  that 
speak  lies."  5  Guard  against  envy,  for  its  author 
is  the  devil,  and  his  successor  Cain,  who  envied 
his  brother,  and  out  of  envy  committed  murder. 
Exhort  my  sisters  to  love  God,  and  be  content 
with  their  own  husbands  only.  In  like  manner, 
exhort  my  brethren  also  to  be  content  with  their 
own  wives.  Watch  over  the  virgins,  as  the 
precious  treasures  of  Christ.  Be  long-suffering,  ^ 
that  thou  mayest  be  great  in  wisdom.  Do  not 
neglect  the  poor,  in  so  far  as  thou  art  prosperous. 
For  "  by  alms  and  fidelity  sins  are  purged  away."  ^ 

CHAP.    VI EXHORTATIONS    TO     PURITY    AND 

CAUTION. 

Keep  thyself  pure  as  the  habitation  of  God. 
Thou  art  the  temple  of  Christ.  Thou  art  the  in- 
strument of  the  Spirit.  Thou  knowest  in  what  way 
X  have  brought  thee  up.  Though  I  am  the  least 
of  men,  do  thou  seek  to  follow  me,  be  thou  an 
imitator  of  my  conduct.     I  do  not  glory  in  the 


'  Specially,  assemblies  for  the  celebration  of  the  Lord's  Supper. 

2  I  Tim.  IV.  12. 

3  I  Cor.  xi.  n. 

*  Jas.  iv.  6;  i  Pet.  v.  5. 

S  Ps.  V.  6. 

^  Prov.  xiv.  29. 

'  Prov.  XV.  27  (after  LXX.  :  xvi.  6  in  English  version) 


world,  but  in  the  Lord.  I  exhort  Hero,  my  son  ; 
"  but  let  him  that  glorieth,  glory  in  the  Lord."  ^ 
May  I  have  joy  of  thee,  my  dear  son,  whose 
guardian  may  He  be  who  is  the  only  unbegotten 
God,  and  the  Lord  Jesus  Christ !  Do  not  be- 
lieve all  persons,  do  not  place  confidence  in  all ; 
nor  let  any  man  get  the  better  of  thee  by  flattery. 
For  many  are  the  ministers  of  Satan ;  and  "  he 
that  is  hasty  to  believe  is  light  of  heart."  9 

CHAP.    VII.  SOLEMN     CHARGE    TO    HERO,    AS 

FUTURE  BISHOP  OF  ANTIOCH. 

Keep  God  in  remembrance,  and  thou  shalt 
never  sin.  Be  not  double-minded '°  in  thy 
prayers  ;  for  blessed  is  he  who  doubteth  not.  For 
I  believe  in  the  Father  of  the  Lord  Jesus  Christ, 
and  in  His  only-begotten  Son,  that  God  will  show 
me.  Hero,  upon  my  throne.  Add  speed,  there- 
fore," to  thy  course.  I  charge  thee  before  the 
God  of  the  universe,  and  before  Christ,  and  in 
the  presence  of  the  Holy  Spirit,  and  of  the 
ministering  ranks  [of  angels],  keep  in  safety  that 
deposit  which  I  and  Christ  have  committed  to 
thee,  and  do  not  judge  thyself  unworthy  of  those 
things  which  have  been  shown  by  God  [to  me] 
concerning  thee.  I  hand  over  to  thee  the  Church 
of  Antioch.  I  have  commended  you  to  Polycarp 
in  the  Lord  Jesus  Christ. 

CHAP.    VIII. SALUTATIONS. 

The  bishops,  Onesimus,  Bitus,  Damas,  Polyb- 
ius,  and  all  they  of  Philippi  (whence  also  I 
have  written  to  thee),  salute  thee  in  Christ. 
Salute  the  presbytery  worthy  of  God  :  salute  my 
holy  fellow-deacons,  of  whom  may  I  have  joy 
in  Christ,  both  in  the  flesh  and  in  the  spirit. 
Salute  the  people  of  the  Lord,  from  the  smallest 
to  the  greatest,  every  one  by  name  ;  whom  I 
commit  to  thee  as  Moses  did  [the  Israelites]  to 
Joshua,  who  was  their  leader  after  him.  And 
do  not  reckon  this  which  I  have  said  presump- 
tuous on  my  part ;  for  although  we  are  not  such 
as  they  were,  yet  we  at  least  pray  that  we  may 
be  so,  since  indeed  we  are  the  children  of  Abra- 
ham. Be  strong,  therefore,  O  Hero,  like  a  hero, 
and  like  a  man.  For  from  henceforth  thou  shalt 
lead  '^  in  and  out  the  people  of  the  Lord  that 
are  in  Antioch,  and  so  "  the  congregation  of  the 
Lord  shall  not  be  as  sheep  which  have  no  shep- 
herd." '3 

CHAP.     IX. CONCLUDING     SALUTATIONS     AND      IN- 
STRUCTIONS. 

Salute  Cassian,  my  host,  and  his  most  serious- 
minded  partner  in  life,  and  their  very  dear  chil- 


8  I  Cor.  i.  31 ;  2  Cor.  x.  17. 

9  Ecclus.  xix.  4. 

'o  Comp.  Jas.  i.  6,  8. 

"  Comp.  Epistle  to  the  Antiochians,  chap.  xiL 

'2  Comp.  Peut.  xxxi.  7,  23. 

13  Num.  xxvii.  17. 


EPISTLE   OF   IGNATIUS   TO    HERO. 


115 


dren,  to  whom  may  "  God  grant  that  they  find 
mercy  of  the  Lord  in  that  day,"  '  on  account  of 
their  ministrations  to  us,  whom  also  I  commend 
to  thee  in  Christ.  Salute  by  name  all  the  faithful 
in  Christ  that  are  at  Laodicea.  Do  not  neglect 
those  at  Tarsus,  but  look  after  them  steadily, 
confirming  them  in  the  Gospel.  I  salute  in  the 
Lord,  Maris  the  bishop  of  Neapolis,  near  Ana- 
zarbus.      Salute   thou  also  Mary  my  daughter, 

'  2  Tim.  i.  18. 


distinguished  both  for  gravity  and  erudition,  as 
also  "  the  Church  which  is  in  her  house."  ^  May 
my  soul  be  in  place  of  hers  :  she  is  the  very 
pattern  of  pious  women.  May  the  Father  of 
Christ,  by  His  only-begotten  Son,  preserve  thee 
in  good  health,  and  of  high  repute  in  all  things, 
to  a  very  old  age,  for  the  benefit  of  the  Church 
of  God  !  Farewell  in  the  Lord,  and  pray  thou 
that  I  may  be  perfected. 

*  Col.  iv.  15. 


THE  EPISTLE  OF  IGNATIUS  TO  THE  PHILIPPIANS. 


Ignatius,  who  is  also  called  Theophorus,  to  the 
Church  of  God  which  is  at  Philippi,  which 
has  obtained  mercy  in  faith,  a7id patience,  and 
love  unfeigned:  Mercy  and  peace  from  God 
the  Father,  and  the  Lord  Jesus  Christ,  "  7vho 
is  the  Saviour  of  all  tnen,  specially  of  them  that 
believed  ^ 

CHAP.   I, REASON   FOR  UTiFriNG  THE   EPISTLE. 

Being  mindful  of  your  love  and  of  your  zeal 
in  Christ,  which  ye  have  manifested  towards  us, 
we  thought  it  fitting  to  write  to  you,  who  display 
such  a  godly  and  spiritual  iove  to  the  brethren,^ 
to  put  you  in  remembrance  of  your  Christian 
course,^  "  that  ye  all  speak  the  same  thing,  being 
of  one  mind,  thinking  the  same  thing,  and  walk- 
ing by  the  same  rule  of  faith,"  ■♦  as  Paul  ad- 
monished you.  For  if  there  is  one  God  of  the 
universe,  the  Father  of  Christ,  "of  whom  are 
all  things;  "5  and  one  Lord  Jesus  Christ,  our 
[Lord],  "by  whom  are  all  things ;"  5  and  also 
one  Holy  Spirit,  who  wrought  ^  in  Moses,  and  in 
the  prophets  and  apostles  ;  and  also  one  baptism, 
which  is  administered  that  we  should  have  fellow- 
ship with  the  death  of  the  Lord  ;  ^  and  also  one 
elect  Church ;  there  ought  likewise  to  be  but 
one  faith  in  respect  to  Christ.  For  "  there  is 
one  Lord,  one  faith,  one  baptism ;  one  God  and 
Father  of  all,  who  is  through  all,  and  in  all."  ** 

CHAP.    II. UNITY  OF  THE   THREE  DIVINE    PERSONS. 

There  is  then  one  God  and  Father,  and  not 
two  or  three  ;  One  who  is  ;  and  there  is  no  other 
besides  Him,  the  only  true  [God].  For  "the 
Lord  thy  God,"  saith  [the  Scripture],  "is  one 
Lord."  9  And  again,  "  Hath  not  one  God  created 
us?  Have  we  not  all  one  Father?" '°  And  there 
is  also  one  Son,  God  the  Word.     For  "the  only- 


*  I  Tim.  iv.  lo. 

2  Literally,  "  to  your  brother-loving  spiritual  love  according  to 
God." 

3  Literally,  "  course  in  Christ." 

*  I  Cor.  i.  lo;  Phil.  ii.  2,  iii.  16. 
S  I  Cor.  viii.  6. 

*  1  Cor.  xii.  II. 

">  Literally,  "  which  is  given  unto  the  death  of  the  Lord." 
'  Eph.  iv.  s. 

9  Dent.  vi.  4;  Mark  xii.  29. 
'°  Mai.  ii.  10. 

116 


begotten  Son,"  saith  [the  Scripture],  "who  is  in 
the  bosom  of  the  Father."  "  And  again,  "One 
Lord  Jesus  Christ."  "  And  in  another  place, 
"  What  is  His  name,  or  what  His  Son's  name, 
that  we  may  know?  "'3  And  there  is  also  one 
Paraclete.''*  For  "  there  is  also,"  saith  [the  Scrip- 
ture], "one  Spirit,"  '5  since  "we  have  been  called 
in  one  hope  of  our  calling."  '^  And  again,  "  We 
have  drunk  of  one  Spirit,"  '5  with  what  follows. 
And  it  is  manifest  that  all  these  gifts  [possessed 
by  believers]  "worketh  one  and  the  self-same 
Spirit."  '7  There  are  not  then  either  three  Fa- 
thers,'^ or  three  Sons,  or  three  Paracletes,  but 
one  Father,  and  one  Son,  and  one  Paraclete. 
Wherefore  also  the  Lord,  when  He  sent  forth  the 
apostles  to  make  disciples  of  all  nations,  com- 
manded them  to  "  baptize  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  '9 
not  unto  one  [person]  having  three  names,  nor 
into  three  [persons]  who  became  incarnate,  but 
into  three  possessed  of  equal  honour. 

CHAP.    III. CHRIST  WAS   TRULY   BORN,    AND   DIED, 

ETC. 

For  there  is  but  One  that  became  incarnate, 
and  that  neither  the  Father  nor  the  Paraclete, 
but  the  Son  only,  [who  became  so]  not  in  ap- 
pearance or  imagination,  but  in  reality.  For 
"the  Word  became  flesh." ^°  For  "Wisdom 
builded  for  herself  a  house."  ^'  And  God  the 
Word  was  born  as  man,  with  a  body,  of  the  Vir- 
gin, without  any  intercourse  of  man.  For  [it  is 
written] ,  "  A  virgin  shall  conceive  in  her  womb, 
and  bring  forth  a  son."^^  He  was  then  truly 
born,  truly  grew  up,  truly  ate  and  drank,  was 
truly  cnicified,  and  died,  and  rose  again.  He 
who  believes  these  things,  as  they  really  were. 


"  John  i.  i8. 

'^  1  Cor.  viii.  6. 

■3  Prov.  XXX.  4. 

'<  i.e.,  "  Advocate"  or  "  Comforter;  "  comp.  John  xiv.  16. 

'5  Eph.  iv.  4. 

■*  I  Cor.  xii.  13. 

'7  I  Cor.  xii.  II. 

'8  Comp.  Athanasian  Creed. 

'9  Matt,  xxviii.  19. 

20  John  i.  14. 

*'  Prov.  ix.  I. 

*^  Isa.  vii.  14. 


EPISTLE   OF   IGNATIUS   TO   THE   PHILIPPIANS. 


117 


and  as  they  really  took  place,  is  blessed.  He 
who  belicveth  them  not  is  no  less  accursed  than 
those  who  crucified  the  Lord.  For  the  prince 
of  this  world  rejoiceth  when  any  one  denies  the 
cross,  since  he  knows  that  the  confession  of 
the  cross  is  his  own  destruction.  For  that  is 
the  trophy  which  has  been  raised  up  against  his 
power,  which  when  he  sees,  he  shudders,  and 
when  he  hears  of,  is  afraid. 

CHAP.  IV.  —  THE   MALIGNITY   AND    FOLLY  OF  SATAN. 

And  indeed,  before  the  cross  was  erected,  he 
(Satan)  was  eager  that  it  should  be  so  ;  and  he 
*'  wrought  "  [for  this  end]  "  in  the  children  of  dis- 
obedience." '  He  wrought  in  Judas,  in  the 
Pharisees,  in  the  Sadducees,  in  the  old,  in  the 
young,  and  in  the  priests.  But  when  it  was  just 
about  to  be  erected,  he  was  troubled,  and  in- 
fused repentance  into  the  traitor,  and  pointed 
him  to  a  rope  to  hang  himself  with,  and  taught 
him  [to  die  by]  strangulation.  He  terrified  also 
the  silly  woman,  disturbing  her  by  dreams ;  and 
he,  who  had  tried  every  means  to  have  the  cross 
prepared,  now  endeavoured  to  put  a  stop  to  its 
erection ;  ^  not  that  he  was  influenced  by  repent- 
ance on  account  of  the  greatness  of  his  crime 
(for  in  that  case  he  would  not  be  utterly  de- 
praved), but  because  he  perceived  his  own  de- 
struction [to  be  at  hand].  For  the  cross  of 
Christ  was  the  beginning  of  his  condemnation, 
the  beginning  of  his  death,  the  beginning  of  his 
destruction.  Wherefore,  also,  he  works  in  some 
that  they  should  deny  the  cross,  be  ashamed  of 
the  passion,  call  the  death  an  appearance,  muti- 
late and  explain  away  the  birth  of  the  Virgin,  and 
calumniate  the  [human]  nature  ^  itself  as  being 
abominable.  He  fights  along  with  the  Jews  to  a 
denial  of  the  cross,  and  with  the  Gentiles  to  the 
calumniating  of  Mary,*  who  are  heretical  in  hold- 
ing that  Christ  possessed  a  mere  phantasmal 
body.5  For  the  leader  of  all  wickedness  assumes 
manifold  ^  forms,  beguiler  of  men  as  he  is,  incon- 
sistent, and  even  contradicting  himself,  project- 
ing one  course  and  then  following  another.  For 
he  is  wise  to  do  evil,  but  as  to  what  good  may 
be  he  is  totally  ignorant.  And  indeed  he  is  full 
of  ignorance,  on  account  of  his  voluntary  want  of 
reason  :  for  how  can  he  be  deemed  anything 
else  who  does  not  perceive  reason  when  it  lies 
at  his  very  feet? 

CHAP.    V. APOSTROPHE   TO   SATAN. 

For  if  the  Lord  were  a  mere  man,  possessed 


'  Eph.  ii.  2. 

2  [This  is  the  idea  worked  out  by  St.  Bernard.  See  my  note 
(sii^ra)  suffixed  to  the  Syriac  Epistle  to  Ephesians.] 

•3  The  various  Gnostic  sects  are  here  referred  to,  who  held  that 
matter  was  essentially  evil,  and  therefore  denied  the  reality  of  our 
Lord's  incarnation. 

*  The  MS.  has  /iayeias,  "  of  magic;  "  we  have  followed  the  emen- 
dation proposed  by  Faber. 

S   Literally,  "  heretical  in  respect  to  phantasy." 

''  Literally,  is  "  various,"  or  "  manifold." 


of  a  soul  and  body  only,  why  dost  thou  mutilate 
and  explain  away  His  being  born  with  the  com- 
mon nature  of  humanity?  Why  dost  thou  call 
the  passion  a  mere  appearance,  as  if  it  were  any 
strange  thing  happening  to  a  [mere]  man?  And 
why  dost  thou  reckon  the  death  of  a  mortal  to 
be  simply  an  imaginary  death?  But  if,  [on  the 
other  hand,]  He  is  both  God  and  man,  then  why 
dost  thou  call  it  unlawful  to  style  Him  "  the 
Lord  of  glory,"  ^  who  is  by  nature  unchangeable  ? 
Why  dost  tjjou  say  that  it  is  unlawful  to  declare 
of  the  Lawgiver  who  possesses  a  human  soul, 
"The  Word  was  made  flesh," ^  and  was  a  per- 
fect man,  and  not  merely  one  dwelling  in  a  man  ? 
But  how  came  this  magician  into  existence,  who 
of  old  formed  all  nature  that  can  be  appre- 
hended either  by  the  senses  or  intellect,  accord- 
ing to  the  will  of  the  Father ;  and,  when  He 
became  incarnate,  healed  every  kind  of  disease 
and  infirmity? 9 

CHAP.    VI.  —  CONTINUATION. 

And  how  can  He  be  but  God,  who  raises  up 
the  dead,  sends  away  the  lame  sound  of  limb, 
cleanses  the  lepers,  restores  sight  to  the  blind, 
and  either  increases  or  transmutes  existing  sub- 
stances, as  the  five  loaves  and  the  two  fishes,  and 
the  water  which  became  wine,  and  who  puts  to 
flight  thy  whole  host  by  a  mere  word  ?  And  why 
dost  thou  abuse  the  nature  of  the  Virgin,  and 
style  her  members  disgraceful,  since  thou  didst 
of  old  display  such  in  public  processions,'"  and 
didst  order  them  to  be  exhibited  naked,  males 
in  the  sight  of  females,  and  females  to  stir  up 
the  unbridled  lust  of  males  ?  But  now  these  are 
reckoned  by  thee  disgraceful,  and  thou  pretend- 
est  to  be  full  of  modesty,  thou  spirit  of  fornication, 
not  knowing  that  then  only  anything  becomes 
disgraceful  when  it  is  polluted  by  wickedness. 
But  when  sin  is  not  present,  none  of  the  things 
that  have  been  created  are  shameful,  none  of 
them  evil,  but  all  very  good.  But  inasmuch  as 
thou  art  blind,  thou  revilest  these  things. 

CHAP.  VII.  —  CONTINUATION  :    INCONSISTENCY  OF 
SATAN. 

And  how,  again,  does  Christ  not  at  all  appear 
to  thee  to  be  of  the  Virgin,  but  to  be  God  over 
all,"  and  the  Almighty?  Say,  then,  who  sent 
Him  ?  Who  was  Lord  over  Him  ?  And  whose 
will  did  He  obey?  And  what  laws  did  He  fulfil, 
since  He  was  subject  neither  to  the  will  nor 
power  of  any  one?  And  while  you  deny  that 
Christ  was  bom,'^  you  affirm  that  the  unbegotten 
was  begotten,  and  that  He  who  had  no  begin- 


7  I  Cor.  ii.  8. 

*  John  i.  14. 

9  Matt.  iv.  23,  ix.  35. 

1°  Reference  seems  here  to  be  made  to  obscene  heathen  practices. 
''  i.e.,  so  as  to  have  no  separate  personality  from  the   Father. 
Comp.  Epistle  to  the  Tarsians,  chap.  ii. 

12  Literally,  "  and  taking  away  Christ  from  being  born." 


ii8 


EPISTLE   OF   IGNATIUS   TO   THE   PHILIPPIANS. 


ning  was  nailed  to  the  cross,  by  whose  permis- 
sion I  am  unable  to  say.  But  thy  changeable 
tactics  do  not  escape  me,  nor  am  I  ignorant  that 
thou  art  wont  to  walk  with  slanting  and  uncer- 
tain '  steps.  And  thou  art  ignorant  who  really  was 
born,  thou  who  pretendest  to  know  everything. 

CHAP.  VIII. CONTINUATION  :  IGNORANCE  OF  SATAN. 

For  many  things  are  unknown  ^  to  thee  ;  [such 
as  the  following]  :  the  virginity  of  Mary ;  the 
wonderful  birth  ;  Who  it  was  that  became  incar- 
nate ;  the  star  which  guided  those  who  were  in 
the  east ;  the  Magi  who  presented  gifts  ;  the  salu- 
tation of  the  archangel  to  the  Virgin ;  the 
marvellous  conception  of  her  that  was  betrothed  ; 
the  announcement  of  the  boy- forerunner  re- 
specting the  son  of  the  Virgin,  and  his  leaping 
in  the  womb  on  account  of  what  was  foreseen ; 
the  songs  of  the  angels  over  Him  that  was  born  ; 
the  glad  tidings  announced  to  the  shepherds  ;  the 
fear  of  Herod  lest  his  kingdom  should  be 
taken  from  him ;  the  command  to  slay  the  in- 
fants ;  the  removal  into  Egypt,  and  the  return 
from  that  country  to  the  same  region ;  the  infant 
swaddling-bands ;  the  human  registration ;  the 
nourishing  by  means  of  milk ;  the  name  of 
father  given  to  Him  who  did  not  beget ;  the 
manger  because  there  was  not  room  [elsewhere]  ; 
no  human  preparation  [for  the  Child]  ;  the 
gradual  growth,  human  speech,  hunger,  thirst, 
journeyings,  weariness  ;  the  offering  of  sacrifices, 
and  then  also  circumcision,  baptism  ;  the  voice 
of  God  over  Him  that  was  baptized,  as  to  who 
He  was  and  whence  [He  had  come]  ;  the  testi- 
mony of  the  Spirit  and  the  Father  from  above ; 
the  voice  of  John  the  prophet  when  it  signified  the 
passion  by  the  appellation  of  "the  Lamb;" 
the  performance  of  divers  miracles,  manifold 
healings  ;  the  rebuke  of  the  Lord  ruling  both 
the  sea  and  the  winds ;  evil  spirits  expelled ; 
thou  thyself  subjected  to  torture,  and,  when  af- 
flicted by  the  power  of  Him  who  had  been 
manifested,  not  having  it  in  thy  power  to  do  any- 
thing. 

CHAP.  IX.  —  CONTINUATION  :    IGNORANCE  OF  SATAN. 

Seeing  these  things,  thou  wast  in  utter  per- 
plexity.3  And  thou  wast  ignorant  that  it  was  a 
virgin  that  should  bring  forth ;  but  the  angels' 
song  of  praise  struck  thee  with  astonishment,  as 
well  as  the  adoration  of  the  Magi,  and  the  ap- 
pearance of  the  star.  Thou  didst  revert  to  thy 
state  of  [wilful]  ignorance,  because  all  the  cir- 
cumstances seemed  to  thee  trifling ;  t  for  thou 
didst  deem  the  swaddling-bands,  the  circumcision, 


and  the  nourishment  by  means  of  milk  con- 
temptible :  5  these  things  appeared  to  thee  un- 
worthy of  God.  Again,  thou  didst  behold  a  man 
who  remained  forty  days  and  nights  without 
tasting  human  food,  along  with  ministering  an- 
gels at  whose  presence  thou  didst  shudder,  when 
first  of  all  thou  hadst  seen  Him  baptized  as  a 
common  man,  and  knewest  not  the  reason  there- 
of. But  after  His  [lengthened]  fast  thou  didst 
again  assume  thy  wonted  audacity,  and  didst 
tempt  Him  when  hungry,  as  if  He  had  been  an 
ordinary  man,  not  knowing  who  He  was.  For 
thou  saidst,  "If  thou  be  the  Son  of  God,  com- 
mand that  these  stones  be  made  bread."  ^  Now, 
this  expression,  "  If  thou  be  the  Son,"  is  an  indi- 
cation of  ignorance.  For  if  thou  hadst  possessed 
real  knowledge,  thou  wouldst  have  understood 
that  the  Creator  can  with  equal  ease  both  create 
what  does  not  exist,  and  change  that  which  al- 
ready has  a  being.  And  thou  temptedst  by  means 
of  hunger  7  Him  who  nourisheth  all  that  require 
food.  And  thou  temptedst  the  very  "  Lord  of 
glory,"  ^  forgetting  in  thy  malevolence  that  "  man 
shall  not  live  by  bread  alone,  but  by  every  word 
that  proceedeth  out  of  the  mouth  of  God." 
For  if  thou  hadst  known  that  He  was  the  Son  of 
God,  thou  wouldst  also  have  understood  that  He 
who  had  kept  his  ^  body  from  feeling  any  want  for 
forty  days  and  as  many  nights,  could  have  also 
done  the  same  for  ever.  Why,  then,  does  He 
suffer  hunger?  In  order  to  prove  that  He  had 
assumed  a  body  subject  to  the  same  feelings  as 
those  of  ordinary  men.  By  the  first  fact  He 
showed  that  He  was  God,  and  by  the  second 
that  He  was  also  man. 

CHAP.    X. CONTINUATION  :    AUDACITY    OF   SATAN. 

Barest  thou,  then,  who  didst  fall "  as  lightning  " '° 
from  the  very  highest  glory,  to  say  to  the  Lord, 
"Cast  thyself  down  from  hence  "  [to  Him]  to 
whom  the  things  that  are  not  are  reckoned  as  if 
they  were,'^  and  to  provoke  to  a  display  of  vain- 
glory Him  that  was  free  from  all  ostentation? 
And  didst  thou  pretend  to  read  in  Scripture  con- 
cerning Him  :  "  For  He  hath  given  His  angels 
charge  concerning  Thee,  and  in  their  hands  they 
shall  bear  Thee  up,  lest  thou  shouldest  dash  Thy 
foot  against  a  stone  ?  "  '^  At  the  same  time  thou 
didst  pretend  to  be  ignorant  of  the  rest,  furtively 
concealing  what  [the  Scripture]  predicted  con- 
cerning thee  and  thy  servants  :  "  Thou  shalt  tread 
upon  the  adder  and  the  basilisk  ;  the  lion  and 
the  dragon  shalt  thou  trample  under  foot."  ^* 


'  Literally,  "  double." 

*  According  to  many  of  the  Fathers,  Satan  was  in  great  ignorance 
as  to  a  multitude  of  points  connected  with  Christ.  [See  my  note  at 
end  of  the  Syriac  Epistle  to  Ephesians,  sup  fa.] 

3  Literally,  "  thou  wast  dizzy  in  the  head." 

*  Literally,  "  on  account  of  the  paltry  things." 


5  Literally,  "  small." 

6  Matt.  iv.  3. 

7  Or,  "  the  belly." 
*  I  Cor.  ii.  8. 

9  Some  insert,  "  corruptible," 
JO  Lukex.  18. 
"  Matt.  iv.  6. 
'2  Comp.  Rom.  iv.   17. 
13  Matt.  iv.  6. 
'^  Ps.  xci.  13. 


EPISTLE    OF    IGNATIUS   TO   THE   PHILIPPIANS. 


119 


CHAP.    XI. CONTINUATION  :     AUDACITY   OF   SATAN. 

If,  therefore,  thou  art  trodden    down    under 
the  feet  of  the  Lord,  how  dost  thou  tempt  Him 
that  cannot  be   tempted,  forgetting  that  precept 
of  the  lawgiver,  "  Thou  shall  not  tempt  the  Lord 
thy  Cod?"'      Yea,  thou  even  darest,  most  ac- 
cursed one,  to  appropriate  the  works  of  God  to 
thyself,  and  to  declare  that  the  dominion  over 
these  was  delivered  to  thee.^      And  thou  dost 
set  forth  thine  own  fall  as  an  example    to  the 
Lord,  and  dost  promise  to  give   Him  what  is 
really  His  own,  if  He  would  fall  down  and  wor- 
ship  thee.3     And  how  didst  thou  not  shudder, 
O  thou  spirit  more  wicked  through  thy  malevo- 
lence than  all  other  wicked  spirits,  to  utter  such 
words  against  the  Lord  ?     Through  thine  appe- 
tite 4  was  thou  overcome,  and  through  thy  vain- 
glory wast  thou  brought  to  dishonour :   through 
avarice  and  ambition  dost  thou  [now]  draw  on 
[others]  to  ungodliness.    Thou,  O  Belial,  dragon, 
apostate,  crooked  serpent,  rebel  against  God,  out- 
cast from  Christ,  alien  from  the  Holy  Spirit,  exile 
from  the  ranks  of  the  angels,  reviler  of  the  laws 
of  God,  enemy  of  all  that  is  lawful,  who  didst 
rise    up  against    the    first-formed  of  men,  and 
didst  drive  forth  [from  obedience  to]  the  com- 
mandment [of  God]   those  who  had  in  no  re- 
spect injured  thee;    thou  who    didst    raise    up 
against   Abel   the    murderous   Cain;  thou   who 
didst  take  arms  against  Job  :  dost  thou  say  to  the 
Lord,  "  If  Thou  wilt  fall  down  and  worship  me  ?  " 
Oh  what  audacity  !    Oh  what  madness  !    Thou 
runaway  slave,  thou  incorrigible  s  slave,  dost  thou 
rebel  against  the  good  Lord  ?     Dost  thou  say  to 
so  great  a  Lord,  the  God  of  all  that  either  the 
mind  or  the  senses  can  perceive,  "  If  Thou  wilt 
fall  down  and  worship  me?  " 

CHAP.    XII.  —  THE   MEEK   REPLY   OF   CHRIST. 

But  the  Lord  is  long-suffering,  and  does  not 
reduce  to  nothing  him  who  in  his  ignorance 
dares  [to  utter]  such  words,  but  meekly  replies, 
"Get  thee  hence,  Satan." ^  He  does  not  say, 
"  Get  thee  behind  Afc,"  for  it  is  not  possible  that 
he  should  be  converted  ;  but,  "  Begone,  Satan," 
to  the  course  which  thou  hast  chosen.  "  Begone  " 
to  those  things  to  which,  through  thy  malevo- 
lence, thou  hast  been  called.  For  I  know  Who 
I  am,  and  by  Whom  I  have  been  sent,  and 
Whom  it  behoves  Me  to  worship.  For  "  thou 
shalt  worship  the  Lord  thy  God,  and  Him  only 
Shalt  thou  serve."  7  J  know  the  one  [God]  ;  I  am 
acquainted  with  the  only  [Lord]  from  whom 
thou  hast  become  an  apostate.    I  am  not  an  ene- 


'  Deut.  vi.  16. 

2  Luke  iv.  6. 

3  Matt.  iv.  Q. 
*  Or,  ''^  belly." 

^  Or,  "  that  always  needs  whippine." 

6  Matt.  iv.  lo.  ^ 

7  Matt.  iv.  lo;  Deut.  vi.  13. 


my  of  God  ;  I  acknowledge  His  pre-eminence  ; 
I  know  the  Father,  who  is  the  author  of  my 
generation. 

CHAP.  XIII.  —  VARIOUS   EXHORTATIONS   AND    DIREC- 
TIONS. 

These  things,  brethren,  out  of  the  affection 
which  I  entertain  for  you,  I  have  felt  compelled 
to  write,  exhorting  you  with  a  view  to  the  glory 
of  God,  not  as  if  I  were  a  person  of  any  conse- 
quence, but  simply  as  a  brother.  Be  ye  subject 
to  the  bishop,  to  the  presbyters,  and  to  the  dea- 
cons. Love  one  another  in  the  Lord,  as  being 
the  images  of  God.  Take  heed,  ye  husbands, 
that  ye  love  your  wives  as  your  own  members. 
Ye  wives  also,  love  your  husbands,  as  being  one 
with  them  in  virtue  of  your  union.  If  any  one 
lives  in  chastity  or  continence,  let  him  not  be 
lifted  up,  lest  he  lose  his  reward.  Do  not  lightly 
esteem  the  festivals.  Despise  not  the  period  of 
forty  days,  for  it  comprises  an  imitation  of  the 
conduct  of  the  Lord.  After  the  week  of  the 
passion,  do  not  neglect  to  fast  on  the  fourth  and 
sixth  days,  distributing  at  the  same  time  of  thine 
abundance  to  the  poor.  If  any  one  fasts  on  the 
Lord's  Day  or  on  the  Sabbath,  except  on  the 
paschal  Sabbath  only,  he  is  a  murderer  of  Christ. 

CHAP.  XIV. FAREWELLS   AND   CAUTIONS. 

Let  your  prayers  be  extended  to  the  Church 
of  Antioch,  whence  also  I  as  a  prisoner  am  being 
led  to  Rome.  I  salute  the  holy  bishop  Poly- 
carp  ;  I  salute  the  holy  bishop  Vitalius,  and  the 
sacred  presbytery,  and  my  fellow-servants  the 
deacons  ;  in  whose  stead  may  my  soul  be  found. 
Once  more  I  bid  farewell  to  the  bishop,  and 
to  the  presbyters  in  the  Lord.  If  any  one 
celebrates  the  passover  along  with  the  Jews,  or 
receives  the  emblems  of  their  feast,  he  is  a 
partaker  with  those  that  killed  the  Lord  and 
His  apostles. 

CHAP.  XV. SALUTATIONS.     CONCLUSION. 

Philo  and  Agathopus  the  deacons  salute  you. 
I  salute  the  company  of  virgins,  and  the  order 
of  widows  ;  of  whom  may  I  have  joy  !  I  salute 
the  people  of  the  Lord,  from  the  least  unto  the 
greatest.  I  have  sent  you  this  letter  through 
Euphaniiis  the  reader,  a  man  honoured  of  God, 
and  very  faithful,  happening  to  meet  with  him  at 
Rhegium,  just  as  he  was  going  on  board  ship. 
Remember  my  bonds,  ^  that  I  may  be  made 
perfect  in  Christ.  Fare  ye  well  in  the  flesh,  the 
soul,  and  the  spirit,  while  ye  think  of  things  per- 
fect, and  turn  }'ourselves  away  from  the  workers 
of  iniquity,  who  corrupt  the  word  of  truth,  and 
are  strengthened  inwardly  by  the  grace  of  our 
Lord  Jesus  Christ. 


8  Comp.  CoL  iv.  zS. 


THE  EPISTLE  OF  MARIA  THE  PROSELYTE  TO  IGNATIUS. 


MARY   OF   CASSOBEL^'   TO   IGNATIUS. 


Maria,  a  proselyte  of  Jesus  Christ,  to  Ignatius 
Theophorus,  most  blessed  bishop  of  the  apostolic 
Church  which  is  at  Antioch,  beloved  in  God  the 
Father,  and  Jes2is:  Happiness  and  safety.  We 
all^  beg  for  thee  joy  and  health  in  Him. 

CHAP.    I. OCCASION   OF   THE    EPISTLE. 

Since  Christ  has,  to  our  wonder,^  been  made 
known  among  us  to  be  the  Son  of  the  living  God, 
and  to  have  become  man  in  these  last  times  by 
means  of  the  Virgin  Mary,-*  of  the  seed  of  David 
and  Abraham,  according  to  the  announcements 
previously  made  regarding  Him  and  through 
Him  by  the  company  of  the  prophets,  we  there- 
fore beseech  and  entreat  that,  by  thy  wisdom, 
Maris  our  friend,  bishop  of  our  native  Neapolis,5 
which  is  near  Zarbus,^  and  Eulogius,  and  Sobelus 
the  presbyter,  be  sent  to  us,  that  we  be  not  des- 
titute of  such  as  preside  over  the  divine  word ; 
as  Moses  also  says,  "  Let  the  Lord  God  look  out 
a  man  who  shall  guide  this  people,  and  the  con- 
gregation of  the  Lord  shall  not  be  as  sheep 
which  have  no  shepherd."  ^ 

CHAP.    II. YOUTH    MAY    BE   ALLIED    WITH    PIETY 

AND    DISCRETION. 

But  as  to  those  whom  we  have  named  being 
young  men,  do  not,  thou  blessed  one,  have  any 
apprehension.  For  I  would  have  you  know  that 
they  are  wise  about  the  flesh,  and  are  insensible 
to  its  passions,  they  themselves  glowing  with  all 
the  glory  of  a  hoary  head  through  their  own^ 
intrinsic  merits,  and  though  but  recently  called 


'  Nothing  can  be  said  with  certainty  as  to  the  place  here  referred 
to.  Some  have  conceived  that  the  ordinary  reading,  Maria  Casso- 
bolita,  is  incorrect,  and  that  it  should  be  changed  to  Maria  Casta- 
balitis,  supposing  the  reference  to  be  to  Castabala,  a  well-known  city 
of  Cilicia.  But  this  and  other  proposed  emendations  rest  upon  mere 
conjecture. 

2  Some  propose  to  read,  "  always." 

3  Or,  "  wonderfully." 

*  The  MS.  has,  "  and." 

S  The  MS.  has  "H/ueAairrjir,  which  Vossius  and  others  deem  a  mis- 
take for  rjMt^ni'))?,  as  translated  above. 

*>  The  same  as  Azarbus  (comp.  Epist.  to  Hero,  chap.  ix.). 
7  Num.  xxvii.  i6,  17. 

*  Literally,  "  in  themselves." 


as  young  men  to  the  priesthood.^  Now,  call 
thou  into  exercise  '°  thy  thoughts  through  the 
Spirit  that  God  has  given  to  thee  by  Christ,  and 
thou  wilt  remember  "  that  Samuel,  while  yet  a 
little  child,  was  called  a  seer,  and  was  reckoned  in 
the  company  of  the  prophets,  that  he  reproved  the 
aged  Eli  for  transgression,  since  he  had  honoured 
his  infatuated  sons  above  God  the  author  of  all 
things,  and  had  allowed  them  to  go  unpunished, 
when  they  turned  the  office  of  the  priesthood  into 
ridicule,  and  acted  violently  towards  thy  people. 

CHAP.  III. EXAMPLES  OF  YOUTHFUL  DEVOTEDNESS. 

Moreover,  the  wise  Daniel,  while  he  was  a 
young  man,  passed  judgment  on  certain  vigorous 
old  men,'^  showing  them  that  they  were  aban- 
doned wretches,  and  not  [worthy  to  be  reck- 
oned] elders,  and  that,  though  Jews  by  extraction, 
they  were  Canaanites  in  practice.  And  Jeremiah, 
when  on  account  of  his  youth  he  declined  the 
office  of  a  prophet  entrusted  to  him  by  God, 
was  addressed  in  these  words  :  "Say  not,  I  am  a 
youth  ;  for  thou  shalt  go  to  all  those  to  whom  I 
send  thee,  and  thou  shalt  speak  according  to  all 
that  I  command  thee  ;  because  I  am  with  thee."  '^ 
And  the  wise  Solomon,  when  only  in  the  twelfth 
year  of  his  age,'"*  had  wisdom  to  decide  the  impor- 
tant question  concerning  the  children  of  the  two 
women,'5  when  it  was  unknown  to  whom  these 
respectively  belonged ;  so  that  the  whole  people 
were  astonished  at  such  wisdom  in  a  child,  and 
venerated  him  as  being  not  a  mere  youth,  but  a 
full-grown  man.  And  he  solved  the  hard  ques- 
tions of  the  queen  of  the  Ethiopians,  which  had 
profit  in  them  as  the  streams  of  the  Nile  [have  _ 
fertility],  in    such  a  manner  that    that  woman, 


9  Literally,  "  in  recent  newness  of  priesthood." 

'°  Literally,  "  call  up." 

"  Literally,  "  know." 

'-  The  ancient  Latin  version  translates  tojiioyeporTa!  "  cruel  old 
men,"  which  perhaps  suits  the  reference  better. 

"  Jer.  i.  7. 

14  Comp.  for  similar  statements  to  those  here  made,  Epistle  to  the 
Magnesians  (longer  ),  chap.  iii. 

'5  Literally,  "  understood  the  great  question  of  the  ignorance  of 
the  women  respecting  their  children." 


EPISTLE   OF   MARIA   THE   PROSELYTE  TO    IGNATIUS. 


121 


though  herself  so  wise,  was  beyond  measure  as- 
tonished.' 

CHAP.    rv.  —  THE   SAME   SUBJECT   CONTINUED. 

Josiah  also,  beloved  of  God,  when  as  yet  he 
could  scarcely  speak  articulately,  convicts  those 
who  were  possessed  of  a  wicked  spirit  as  being 
false  in  their  speech,  and  deceivers  of  the  people. 
He  also  reveals  the  deceit  of  the  demons,  and 
openly  exposes  those  that  are  no  gods ;  yea, 
while  yet  an  infant  he  slays  their  priests,  and 
overturns  their  altars,  and  defiles  the  place  where 
sacrifices  were  offered  with  dead  bodies,  and 
throws  down  the  temples,  and  cuts  down  the 
groves,  and  breaks  in  pieces  the  pillars,  and 
breaks  open  the  tombs  of  the  ungodly,  that  not 
a  relic  of  the  wicked  might  any  longer  exist.^ 
To  such  an  extent  did  he  display  zeal  in  the 
cause  of  godliness,  and  prove  himself  a  punisher 
of  the  ungodly,  while  he  as  yet  faltered  in  speech 
like  a  child.  David,  too,  who  was  at  once  a 
prophet  and  a  king,  and  the  root  of  our  Saviour 
according  to  the  flesh,  while  yet  a  youth  is 
anointed  by  Samuel  to  be  king.^    For  he  himself 


'  Literally,  "  out  of  herself." 

2  2  Kings  xxii.  xxiii. 

3  I  Sam.  xvi. 


says  in  a  certain  place,  "  I  was  small  among  my 
brethren,  and  the  youngest  in  the  house  of 
my  father."  ^ 

CHAP.    V. EXPRESSIONS   OF   RESPECT   FOR   IGNA- 
TIUS. 

But  time  would  fail  me  if  I  should  endeavour 
to  enumerate  5  all  those  that  pleased  God  in  their 
youth,  having  been  entrusted  by  God  with  either 
the  prophetical,  the  priestly,  or  the  kingly  office. 
And  those  which  have  been  mentioned  may  suf- 
fice, by  way  of  bringing  the  subject  to  thy  re- 
membrance. But  I  entreat  thee  not  to  reckon 
me  presumptuous  or  ostentatious  [in  writing  as 
I  have  done].  For  I  have  set  forth  these  state- 
ments, not  as  instructing  thee,  but  simply  as 
suggesting  the  matter  to  the  remembrance  of  my 
father  in  God.  For  I  know  my  own  place,^  and 
do  not  compare  myself  with  such  as  you.  I  sa- 
lute thy  holy  clergy,  and  thy  Christ-loving  people 
who  are  ruled  under  thy  care  as  their  pastor. 
All  the  faithful  with  us  salute  thee.  Pray,  blessed 
shepherd,  that  I  may  be  in  health  as  respects 
God. 


*  Ps.  cl.  I  (in  the  Septuagint;  not  found  at  all  in  Hebrew). 

5  Literally,  "  to  trace  up. 

6  Literally,  "  measure  "  or  "  limits." 


THE  EPISTLE  OF  IGNATIUS  TO  MARY  AT  NEAPOLIS,  NEAR 

ZARBUS. 


Ignatius,  who  is  also  called  T7teophorus,  to  her 
who  has  obtained  fnercy  through  the  grace  of 
the  77iost  high  God  the  Father,  and  Jesus 
Christ  the  Lord,  who  died  for  us,  to  Mary,  my 
daughter,  most  faithful,  worthy  of  God,  and 
bearing  Christ  \fn  her  heari\,  wishes  abun- 
dance of  happiness  in  God. 

CHAP.  I.  —  ACKNOWLEDGMENT  OF  HER  EXCELLENCE 
AND    WISDOM. 

Sight  indeed  is  better  than  writing,  inasmuch 
as,  being  one  '  of  the  company  of  the  senses,  it 
not  only,  by  communicating  prQ^ofs  of  friendship, 
honours  him  who  receives  them,  but  also,  by 
those  which  it  in  turn  receives,  enriches  the 
desire  for  better  things.  But  the  second  har- 
bour of  refuge,  as  the  phrase  runs,  is  the  prac- 
tice of  writing,  which  we  have  received,  as  a 
convenient  haven,  by  thy  faith,  from  so  great  a 
distance,  seeing  that  by  means  of  a  letter  we 
have  learned  the  excellence  that  is  in  thee.  For 
the  souls  of  the  good,  O  thou  wisest  ^  of  women  ! 
resemble  fountains  of  the  purest  water ;  for  they 
allure  by  their  beauty  passers-by  to  drink  of 
them,  even  though  these  should  not  be  thirsty. 
And  thy  intelligence  invites  us,  as  by  a  word  of 
command,  to  participate  in  those  divine  draughts 
which  gush  forth  so  abundantly  in  thy  soul. 


CHAP.  n. 


•HIS   OWN   CONDITION. 


But  I,  O  thou  blessed  woman,  not  being  now 
so  much  my  own  master  as  in  the  power  of 
others,  am  driven  along  by  the  varying  wills  of 
many  adversaries,^  being  in  one  sense  in  exile, 
in  another  in  prison,  and  in  a  third  in  bonds. 
But  I  pay  no  regard  to  these  things.  Yea,  by 
the  injuries  inflicted  on  me  through  them,  I  ac- 
quire all  the  more  the  character  of  a  disciple, 
that  I  may  attain  to  Jesus  Christ.  May  I  enjoy 
the  torments  which  are  prepared  for  me,  seeing 
that  "  the  sufferings  of  this  present  time  are  not 


'  Literally,  "  a  part." 

2  I^itcrally,  "  all-wise." 

3  Literally,  "  by  the  many  wills  of  the  adversaries." 


worthy  [to  be  compared]  with  the  glory  which 
shall  be  revealed  in  us."  ■♦ 

CHAP.  HI. HE  HAD  COMPLIED  WITH  HER  REQUEST. 

I  have  gladly  acted  as  requested  in  thy  letter,s 
having  no  doubt  respecting  those  persons  whom 
thou  didst  prove  to  be  men  of  worth.  For  I  am 
sure  that  thou  barest  testimony  to  them  in  the 
exercise  of  a  godly  judgment,^  and  not  through 
the  influence  of  carnal  favour.  And  thy  numer- 
ous quotations  of  Scripture  passages  exceedingly 
dehghted  me,  which,  when  I  had  read,  I  had  no 
longer  a  single  doubtful  thought  respecting  the 
matter.  For  I  did  not  hold  that  those  things 
were  simply  to  be  glanced  over  by  my  eyes,  of 
which  I  had  received  from  thee  such  an  incon- 
trovertible demonstration.  May  I  be  in  place 
of  thy  soul,  because  thou  lovest  Jesus,  the  Son 
of  the  living  God.  Wherefore  also  He  Himself 
says  to  thee,  "  I  love  them  that  love  Me ;  and 
those  that  seek  Me  shall  find  peace."  ^ 


CH.A.P.    IV. 


■COMMENDATION   AND    EXHORTATION. 


Now  it  occurs  to  me  to  mention,  that  the 
report  is  true  which  I  heard  of  thee  whilst  thou 
wast  at  Rome  with  the  blessed  father^  Linus, 
whom  the  deservedly-blessed  Clement,  a  hearer 
of  Peter  and  Paul,  has  now  succeeded.  And  by 
this  time  thou  hast  added  a  hundred-fold  to  thy 
reputation ;  and  may  thou,  O  woman  !  still  fur- 
ther increase  it.  I  greatly  desired  to  come  unto 
you,  that  I  might  have  rest  with  you ;  but  "  the 
way  of  man  is  not  in  himself."  9  For  the  mili- 
tary guard  [under  which  I  am  kept]  hinders  my 
purpose,  and  does  not  permit  me  to  go  further. 
Nor  indeed,  in  the  state  I  am  now  in,  can  I 
either  do  or  suffer  anything.  Wherefore  deem- 
ing the  practice  of  writing  the  second  resource 


<  Rom.  viii.  i8. 

5  Literally, "  I  have  gladly  fulfilled  the  things  commanded  by  thee 
in  the  letter.' 

*  Literallyj  "  by  a  judgment  of  God." 

7  Prov.  viii.  17  (loosely  quoted  from  LXX.). 

8  The  original  is  n-oin-a,  jcommon  to  primitive  bishops.] 

9  Jer.  X.  23. 


EPISTLE   OF   IGNATIUS   TO   MARY   AT   NEAPOLIS. 


123 


of  friends  for  their  mutual  encouragement,  I  sa- 
lute thy  sacred  soul,  beseeching  of  thee  to  add 
still  further  to  thy  vigour.  For  our  present 
labour  is  but  little,  while  the  reward  which  is 
expected  is  great. 

CHAP.   V.  —  SALUTATIONS   AND   GOOD   WISHES. 

Avoid  those  that  deny  the  passion  of  Christ, 
and  His  birth  according  to  the  flesh  :  and  there 
are  many  at  present  who  suffer  under  this  disease. 
But  it  would  be  absurd  to  admonish   thee   on 


other  points,  seeing  that  thou  art  perfect  in  every 
good  work  and  word,  and  able  also  to  exhort 
others  in  Christ.  Salute  all  that  are  like-minded 
with  thyself,  and  who  hold  fast  to  their  salvation 
in  Christ.  The  presbyters  and  deacons,  and 
above  all  the  holy  Hero,  salute  thee.  Cassian 
my  host  salutes  thee,  as  well  as  my  sister,  his 
wife,  and  their  very  dear  children.  May  the 
Lord  sanctify  thee  for  evermore  in  the  enjoyment 
both  of  bodily  and  spiritual  health,  and  may  I 
see  thee  in  Christ  obtaining  the  crown  ! 


THE  EPISTLE  OF  IGNATIUS  TO  ST.  JOHN  THE  APOSTLE. 


Ignatius,  and  the  brethren  who  are  with  him,  to 
John  the  holy  presbyter. 

We  are  deeply  grieved  at  thy  delay  in  strength- 
ening us  by  thy  addresses  and  consolations.  If 
thy  absence  be  prolonged,  it  will  disappoint 
many  of  us.  Hasten  then  to  come,  for  we  be- 
lieve that  it  is  expedient.  There  are  also  many 
of  our  women  here,  who  are  desirous  to  see 
Mary  [the  mother]  of  Jesus,  and  wish  day  by 
day  to  run  off  from  us  to  you,  that  they  may 
meet  with  her,  and  touch  those  breasts  of  hers 
which  nourished  the  Lord  Jesus,  and  may  inquire 
of  her  respecting  some  rather  secret  matters. 
But  Salome  also,  [the  daughter  of  Anna,]  whom 
thou  lovest,  who  stayed  with  her  five  months  at 
Jerusalem,  and  some  other  well-known  persons, 
relate  that  she  is  full  of  all  graces  and  all  virtues, 
after  the  manner  of  a  virgin,  fruitful  in  virtue 
and  grace.  And,  as  they  report,  she  is  cheerful 
in  persecutions  and  afflictions,  free  from  mur- 
muring in  the  midst  of  penury  and  want,  grate- 
ful to  those  that  injure  her,  and  rejoices  when 
exposed  to  troubles  :  she  sympathizes  with  the 
wretched  and  the  afflicted  as  sharing  in  their 
afflictions,  and  is  not  slow  to  come  to  their  as- 


sistance. Moreover,  she  shines  forth  gloriously 
as  contending  in  the  fight  of  faith  against  the 
pernicious  conflicts  of  vicious '  principles  or 
conduct.  She  is  the  lady  of  our  new  religion 
and  repentance,^  and  the  handmaid  among  the 
faithful  of  all  works  of  piety.  She  is  indeed 
devoted  to  the  humble,  and  she  humbles  herself 
more  devotedly  than  the  devoted,  and  is  won- 
derfully magnified  by  all,  while  at  the  same  time 
she  suffers  detraction  from  the  Scribes  and 
Pharisees.  Besides  these  points,  many  relate  to 
us  numerous  other  things  regarding  her.  We 
do  not,  however,  go  so  far  as  to  believe  all  in 
every  particular;  nor  do  we  mention  such  to 
thee.  But,  as  we  are  informed  by  those  who 
are  worthy  of  credit,  there  is  in  Mary  the  mother 
of  Jesus  an  angelic  purity  of  nature  allied  with 
the  nature  of  humanity.^  And  such  reports  as 
these  have  greatly  excited  our  emotions,  and 
urge  us  eagerly  to  desire  a  sight  of  this  (if  it  be 
lawful  so  to  speak)  heavenly  prodigy  and  most 
sacred  marvel.  But  do  thou  in  haste  comply 
with  this  our  desire  ;  and  fare  thou  well.     Amen. 


1  Literally,  "  of  vices." 

2  Some  MSS.  and  editions  seem  with  propriety  to  omit  this  word.  _^ 

3  Literally,  "  a  nature  of  angelic  purity  is  allied  to  human  nature." 


124 


A  SECOND  EPISTLE  OF  IGNATIUS  TO  ST.  JOHN. 


His  friend^  Ignatius  to  John  tJie  holy 
presbyter. 

If  thou  wilt  give  me  leave,  I  desire  to  go  up 
to  Jerusalem,  and  see  the  faithful  ^  saints  who 
are  there,  especially  Mary  the  mother,  whom 
they  report  to  be  an  object  of  admiration  and  of 
affection  to  all.  For  who  would  not  rejoice  to 
behold  and  to  address  her  who  bore  the  true 
God  from  her^  own  womb,  provided  he  is  a 
friend  of  our  faith  and  religion?     And  in  like 


'  Literally,  "  his  own." 
^  Some  omit  this  word. 

3  Literally,  "  of  herself."     Some  read,  instead  of  "  de  se," 
rum,"  when  the  translation  will  be,  "  the  true  God  of  gods. 


'  deo- 


manner  [I  desire  to  see]  the  venerable  James, 
who  is  surnamed  Just,  whom  they  relate  to  be 
very  hke  Christ  Jesus  in  appearance,4  in  life, 
and  in  method  of  conduct,  as  if  he  were  a  twin- 
brother  of  the  same  womb.  They  say  that,  if  I 
see  him,  I  see  also  Jesus  Himself,  as  to  all  the 
features  and  aspect  of  His  body.  Moreover, 
[I  desire  to  see]  the  other  saints,  both  male  and 
female.  Alas  !  why  do  I  delay  ?  Why  am  I 
kept  back  ?  Kind  s  teacher,  bid  me  hasten  [to 
fulfil  my  wish],  and  fare  thou  well.     Amen. 


*  Or,  "  face."    Some  omit  the  word. 
5  Or,  "  good." 


125 


THE  EPISTLE  OF  IGNATIUS  TO  THE  VIRGIN  MARY. 


Her  friend'^  Ignatius  to   the    Christ-bearing 

Mary. 

Thou  oughtest  to  have  comforted  and  con- 
soled me  who  am  a  neophyte,  and  a  disciple  of 
thy  [beloved]  John.  For  I  have  heard  things 
wonderful  to  teH  respecting  thy  [son]  Jesus,  and 
I  am  astonished  by  such  a  report.  But  I  desire 
with  my  whole  heart  to  obtain  information  con- 
cerning the  things  which  I  have  heard  from  thee, 
who  wast  always  intimate  and  allied  with  Him, 
and  who  wast  acquainted  with  [all]  His  secrets. 
I  have  also  written  to  thee  at  another  time,  and 
have  asked  thee  concerning  the  same  things. 
Fare  thou  well ;  and  let  the  neophytes  who  are 
with  me  be  comforted  of  thee,  and  by  thee,  and 
in  thee.     Amen. 


'  Literally,  "  her  own."     [Mary  is  here  called  xpiaioTOKO';,  and 
not  iJeoTOfcos,  which  suggests  a  Nestorian  forgery.] 


REPLY  OF  THE  BLESSED  VIRGIN  TO  THIS 
LETTER. 

The  lowly  handi7iaid  of  Christ  Jesus  to  Igna- 
tius, her  beloved  fellow-disciple. 

The  things  which  thou  hast  heard  and  learned 
from  John  concerning  Jesus  are  true.  Believe 
them,  cling  to  them,  and  hold  fast  the  profession 
of  that  Christianity  which  thou  hast  embraced, 
and  conform  thy  habits  and  life  to  thy  profes- 
sion. Now  I  will  come  in  company  with  John 
to  visit  thee,  and  those  that  are  with  thee. 
Stand  fast  in  the  faith,^  and  show  thyself  a  man ; 
nor  let  the  fierceness  of  persecution  move  thee, 
but  let  thy  spirit  be  strong  and  rejoice  in  God 
thy  Saviour.3     Amen. 


2  I  Cor.  xvi.  13. 

3  Luke  i.  47. 


126 


INTRODUCTORY   NOTE 


MARTYRDOM   OF   IGNATIUS. 


The  learned  dissertation  of  Pearson,  on  the  difificulties  of  reconciling  the  supposed  year  of 
the  martyrdom  with  the  history  of  Trajan,  etc.,  is  given  entire  in  Jacobson  (vol.  ii.  p.  524),  against 
the  decision  of  Usher  for  a.d.  107,  Pearson  accepts  a.d.  116.  Consult  also  the  preface  of 
Dr.  Thomas  Smith,'  in  the  same  work  (p.  518),  on  the  text  of  the  original  and  of  the  Latin 
versions,  and  on  the  credibility  of  the  narrative.  Ou^  learned  translators  seem  to  think  the  text 
they  have  used,  to  be  without  interpolation.  If  the  simple-minded  faithful  of  those  days,  so  near 
the  age  of  miracles,  appear  to  us,  in  some  degree,  enthusiasts,  let  us  remember  the  vision  of  Col. 
Gardiner,  accredited  by  Doddridge,  Lord  Lyttleton's  vision  (see  Boswell,  anno  1784,  chap,  xi.), 
accepted  by  Johnson  and  his  contemporaries,  and  the  interesting  narrative  of  the  pious  Mr. 
Tennent  of  New  Jersey,  attested  by  so  many  excellent  and  intelligent  persons,  almost  of  our  own 
times. 

The  following  is  the  Introductory  Notice  of  the  translators  :  — 

The  following  account  of  the  martyrdom  of  Ignatius  professes,  in  several  passages,  to  have 
been  \vritten  by  those  who  accompanied  him  on  his  voyage  to  Rome,  and  were  present  on  the 
occasion  of  his  death  (chaps,  v.  vi.  vii.).  And  if  the  genuineness  of  this  narrative,  as  well  as  of 
the  Ignatian  Epistles,  be  admitted,  there  can  be  little  doubt  that  the  persons  in  question  were 
Philo  and  Agathopus,  with  Crocus  perhaps,  all  of  whom  are  mentioned  by  Ignatius  {Epist  to 
Smyr.,  chap.  x. ;  to  Philad.,  chap.  xi. ;  to  Rom.,  chap,  x.)  as  having  attended  him  on  that  journey 
to  Rome  which  resulted  in  his  martyrdom.  But  doubts  have  been  started,  by  Daille  and  others, 
as  to  the  date  and  authorship  of  this  account.  Some  of  these  rest  upon  internal  considerations, 
but  the  weightiest  objection  is  found  in  the  fact  that  no  reference  to  thiS  narrative  is  to  be  traced 
during  the  first  six  centuries  of  our  era.^  This  is  certainly  a  very  suspicious  circumstance,  and 
may  well  give  rise  to  some  hesitation  in  ascribing  the  authorship  to  the  immediate  companions  and 
friends  of  Ignatius.  On  the  other  hand,  however,  this  account  of  the  death  of  Ignatius  is  in 
perfect  harmony  with  the  particulars  recounted  by  Eusebius  and  Chrysostom  regarding  him.  Its 
comparative  simplicity,  too,  is  greatly  in  its  favour.  It  makes  no  reference  to  the  legends  which 
by  and  by  connected  themselves  with  the  name  of  Ignatius.  As  is  well  known,  he  came  in  course 
of  time  to  be  identified  with  the  child  whom  Christ  (Matt,  xviii.  2)  set  before  His  disciples  as  a 
pattern  of  humility.    It  was  said  that  the  Saviour  took  him  up  in  His  arms,  and  that  hence  Ignatius 

'  He  published  an  edition  of  Ignatius,  Oxford,  1709. 

2  [A  most  remarkable  statement.  "  References  "  may  surely  be  ^rafi?^,  at  least  in  Eusebius  (iii.  36)  and  Irenaeus  {Adv.  Hasresj 
r.  28),  if  not  in  Jerome,  etc.     But  the  sermon  of  St.  Chrysostom  (Opp.  ii.,  593)  seems  almost,  in  parts,  a  paraphrase.] 

127 


128  INTRODUCTORY   NOTE. 

derived  his  name  of  Theophorus;  '  that  is,  according  to  the  explanation  which  this  legend  gives  of 
the  word,  one  carried  by  God.  But  in  chap.  ii.  of  the  following  narrative  we  find  the  term  explained 
to  mean,  "  one  who  has  Christ  in  his  breast ;  "  and  this  simple  explanation,  with  the  entire  silence 
preserved  as  to  the  marvels  afterwards  connected  with  the  name  of  Ignatius,  is  certainly  a  strong 
argument  in  favour  of  the  early  date  and  probable  genuineness  of  the  account.  Some  critics, 
such  as  Usher  and  Grabe,  have  reckoned  the  latter  part  of  the  narrative  spurious,  while  accepting 
the  former ;  but  there  appears  to  be  a  unity  about  it  which  requires  us  either  to  accept  it  in  toto, 
or  to  reject  it  altogether.^' 

'  [See  on  this  matter  Jacobson's  note  (vol.  ii.  p.  262),  and  reference  to  Pearson  {Vind.  Ignat.,  part  ii.  cap.  12).  The  false  accentuation 
(©edc^opo^)  occurs  in  some  copies  to  support  the  myth  of  the  child  Ignatius  as  the  God-borne  instead  of  the  God-bearing;  i.e.,  carried  by 
Christ,  instead  of  carrying  the  Spirit  of  Christ  within.] 

2  [But  see  the  note  in  Jacobson,  vol.  ii.  p.  557.] 


THE  MARTYRDOM  OF  IGNATIUS. 


CHAP.    I.  —  DESIRE   OF   IGNATIUS    FOR   MARTYRDOM, 

When  Trajan,  not  long  since,'  succeeded  to 
the  empire  of  the  Romans,  Ignatius,  the  disciple 
of  John  the  apostle,  a  man  in  all  respects  of  an 
apostolic  character,  governed  the  Church  of  the 
Antiochians  with  great  care,  having  with  difficulty 
escaped  the  former  storms  of  the  many  persecu- 
tions under  Domitian,  inasmuch  as,  like  a  good 
pilot,  by  the  helm  of  prayer  and  fasting,  by  the 
earnestness  of  his  teaching,  and  by  his  [constant-] 
spiritual  labour,  he  resisted  the  flood  that  rolled 
against  him,  fearing  [only]  lest  he  should  lose 
any  of  those  who  were  deficient  in  courage,  or 
apt  to  suffer  from  their  simplicity .3  Wherefore 
he  rejoiced  over  the  tranquil  state  of  the  Church, 
when  the  persecution  ceased  for  a  little  time,  but 
was  grieved  as  to  himself,  that  he  had  not  yet 
attained  to  a  true  love  to  Christ,  nor  reached  the 
perfect  rank  o*'  a  disciple.  For  he  inwardly  re- 
flected, that  the  confession  which  is  made  by 
martyrdom,  would  bring  him  into  a  yet  more 
intimate  relation  to  the  Lord.  Wherefore,  con- 
tinuing a  few  years  longer  with  the  Church,  and, 
like  a  divine  lamp,  enlightening  every  one's  un- 
derstanding by  his  expositions  of  the  [Holy  ■♦] 
Scriptures,  he  [at  length]  attained  the  object  of 
his  desire. 

CHAP.    II.  —  IGNATIUS   IS   CONDEMNED   BY  TRAJAN. 

For  Trajan,  in  the  ninth  5  year  of  his  reign, 
being  lifted  up  [with  pride],  after  the  victory  he 
had  gained  over  the  Scythians  and  Dacians,  and 
many  other  nations,  and  thinking  that  the  reli- 
gious body  of  the  Christians  were  yet  wanting  to 
complete  the  subjugation  of  all  things  to  himself, 
and  [thereupon]  threatening  them  with  persecu- 
tion unless  they  should  agree  to  ^  worship  dae- 
mons, as  did  all  other  nations,  thus  compelled  ^ 


'  The  date  of  Trajan's  accession  was  a.d.  98. 

2  The  text  here  is  somewhat  doubtful. 

3  Literally,  "  any  of  the  faint-hearted  and  more  guileless." 
<  1  his  word  is  of  doubtful  authority. 

«  I  ^'^^  numeral  is  uncertain.     In  the  old   Latin  version  we   find 

the  fourth,"  which  Grabe  has  corrected  into  the  nineteenth.     The 

choice  lies  between  "  ninth  "  and  "  nineteenth,"  i.e.,  a.d   107  or  116. 

*  Literally,  "  would  choose  to  submit  tc  " 

7  Some  read,  "  fear  compelled." 


all  who  were  living  godly  lives  either  to  sacrifice 
[to  idols]  or  die.     Wherefore  the  noble  soldier 
of  Christ  [Ignatius],  being  in  fear  for  the  Church 
of  the  Antiochians,  was,  in  accordance  with  his 
own  desire,  brought  before  Trajan,  who  was  at 
that  time  staying  at  Antioch,  but  was  in  haste 
[to  set  forth]  against  Armenia  and  the  Parthians. 
And  when  he  was  set  before  the  emperor  Trajan, 
[that  prince]   said  unto  him,  "Who   art   thou, 
wicked  wretch,*^  who  settest  ">  thyself  to  transgress 
our  commands,  and  persuadest  others  to  do  the 
same,  so   that   they  should  miserably  perish?" 
Ignatius  replied,  "  No  one  ought  to  call  Theoph- 
orus'°  wicked  ;  for  all  evil  spirits"  have  departed 
from  the  servants  of  God.     But   if,  because    I 
am  an  enemy  to   these   [spirits],  you   call   me 
wicked  in  respect  to  them,  I  quite  agree  with 
you  ;  for  inasmuch  as  I  have  Christ  the  King  of 
heaven  [within  me],  I  destroy  all  the  de\ices 
of  these  [evil  spirits]."    Trajan  answered,  "And 
who  is  Theophorus?"     Ignatius   replied,  "He 
who  has  Christ  within  his  breast."     Trajan  said, 
"  Do  we  not  then  seem  to  you  to  have  the  gods 
in  our  mind,  whose  assistance  we  enjoy  in  fight- 
ing against  our  enemies?"     Ignatius  answered, 
"  Thou  art  in  error  when  thou  callest  the  daimons 
of  the  nations  gods.     For  there  is  but  one  God, 
who  made  heaven,  and  earth,  and  the  sea,  and 
all  that  are  in  them ;  and  one  Jesus  Christ,  the 
only-begotten  Son  of  God,  whose  kingdom  may 
I  enjoy."     Trajan  said,  "  Do  you  mean  Him  who 
was  crucified  under  Pontius  Pilate?"     Ignatius 
replied,  "  I  mean  Him  who   crucified   my  sin, 
with  him  who  was  the  inventor  of  it,'^  and  who 
has  condemned  [and  cast  down]  all  the  deceit 
and  malice  of  the  devil  under  the  feet  of  those 
who  carry  Him  in   their  heart."     Trajan   said, 
"  Dost  thou  then  carry  within  thee  Him  that  was 
crucified?  "     Ignatius  replied,  "  Truly  so  ;  for  it 
is  written,  'I  will  dwell   in  them,  and  walk  in 


8  Literally,  "  evil-daemon." 

9  Literally,  "  art  zealous." 

'°  Or,  "  one  who  carries  God." 
"  Literally,  "  the  daemons." 

'-  The  Latin  version  reads,  "  Him  who  bore  my  sin,  with  its  in- 
ventor, upon  the  cross." 

129 


I30 


THE    MARTYRDOM    OF    IGNATIUS. 


them.' " '  Then  Trajan  pronounced  sentence 
as  follows :  "  We  command  that  Ignatius,  who 
afifirms  that  he  carries  about  within  him  Him 
that  was  crucified,  be  bound  by  soldiers,  and 
carried  to  the  great  [city]  Rome,  there  to  be 
devoured  by  the  beasts,  for  the  gratification  of 
the  people."  When  the  holy  martyr  heard  this 
sentence,  he  cried  out  with  joy,  "  I  thank  thee, 
O  Lord,  that  Thou  hast  vouchsafed  to  honour  me 
with  a  perfect  love  towards  Thee,  and  hast  made 
me  to  be  bound  with  iron  chains,  like^  Thy 
Apostle  Paul."  Having  spoken  thus,  he  then, 
with  delight,  clasped  the  chains  about  him  ;  and 
when  he  had  first  prayed  for  the  Church,  and 
commended  it  with  tears  to  the  Lord,  he  was 
hurried  away  by  the  savage  ^  cruelty  of  the  sol- 
diers, like  a  distinguished  ram,^  the  leader  of  a 
goodly  flock,  that  he  might  be  carried  to  Rome, 
there  to  furnish  food  to  the  bloodthirsty  beasts. 

CHAP.    III. IGNATIUS    SAILS   TO   SMYRNA. 

Wherefore,  with  great  alacrity  and  joy,  through 
his  desire  to  suffer,  he  came  down  from  Antioch 
to  Seleucia,  from  which  place  he  set  sail.  And 
after  a  great  deal  of  suffering  he  came  to  Smyrna, 
where  he  disembarked  with  great  joy,  and  has- 
tened to  see  the  holy  Polycarp,  [formerly]  his 
fellow-disciple,  and  [now]  bishop  of  Smyrna. 
For  they  had  both,  in  old  times,  been  disciples 
of  St.  John  the  Apostle.  Being  then  brought  to 
him,  and  having  communicated  to  him  some 
spiritual  gifts,  and  glorying  in  his  bonds,  he  en- 
treated of  him  to  labour  s  along  with  him  for  the 
fulfilment  of  his  desire  ;  earnestly  indeed  asking 
this  of  the  whole  Church  (for  the  cities  and 
Churches  of  Asia  had  welcomed  ^  the  holy  man 
through  their  bishops,  and  presbyters,  and  dea- 
cons, all  hastening  to  meet  him,  if  by  any  means 
they  might  receive  from  him  some  ^  spiritual 
gift),  but  above  all,  the  holy  Polycarp,  that,  by 
means  of  the  wild  beasts,  he  soon  disappearing 
from  this  world,  might  be  manifested  before  the 
face  of  Christ. 

CHAP.    IV.  —  IGNATIUS   WRITES   TO   THE    CHURCHES. 

And  these  things  he  thus  spake,  and  thus  tes- 
tified, extending  his  love  to  Christ  so  far  as  one 
who  was  about  to  ^  secure  heaven  through  his 
good  confession,  and  the  earnestness  of  those 
who  joined  their  prayers  to  his  in  regard  to  his 
[approaching]  conflict ;   and  to  give  a  recom- 


'  2  Cor.  vi.  i6. 

2  Literally,  "  with." 

3  Or,  "  beast-like." 

■<  [Better,  "like  the  noble  leader,"  etc.;  remitting  Kpto<  to  the 
margin,  as  an  ignoble  word  to  English  ears.] 

5  It  is  doubtful  if  this  clause  should  be  referred  to  Polycarp. 
>>  Or,  "  received." 

7  Literally,  "  a  portion  of." 

8  The  Latin  version  has,  "that  he  was  to."  [But  compare  the 
martyr's  Epistle  to  the  Romans  (cap.  5),  "yet  am  1  not  thereby 
justified,"  —  a  double  reference  to  St.  Paul's  doctrine,  i  Cor.  iv.  4  and 
xiii.  3.  See  also  his  quotation  {Sept.,  Prov.  xviii.  17).  Epistle  to 
Magnesians,  cap.  12.] 


pense  to  the  Churches,  who  came  to  meet  him 
through  their  rulers,  sending  9  letters  of  thanks- 
giving to  them,  which  dropped  spiritual  grace, 
along  with  prayer  and  exhortation.  Wherefore, 
seeing  all  men  so  kindly  affected  towards  him, 
and  fearing  lest  the  love  of  the  brotherhood 
should  hinder  his  zeal  towards  the  Lord,'°  while 
a  fair  door  of  suffering  martrydom  was  opened 
to  him,  he  wrote  to  the  Church  of  the  Romans 
the  Epistle  which  is  here  suljjoined. 
(See  the  Epistle  as  formerly  given.) 

CHAP.    V, —  IGNATIUS    IS    BROUGHT   TO    ROME. 

Having  therefore,  by  means  of  this  Epistle, 
settled,"  as  he  wished,  those  of  the  brethren  at 
Rome  who  were  unwilling  [for  his  martyrdom]  ; 
and  setting  sail  from  Smyrna  (for  Christophorus 
was  pressed  by  the  soldiers  to  hasten  to  the  pub- 
lic spectacles  in  the  mighty  [city]  Rome,  that, 
being  given  up  to  the  wild  beasts  in  the  sight 
of  the  Roman  people,  he  might  attain  to  the 
crown  for  which  he  strove),  he  [next]  landed 
at  Troas.  Then,  going  on  from  that  place  to 
Neapolis,  he  went  [on  foot]  by  Philippi  through 
Macedonia,  and  on  to  that  part  of  Epirus  which 
is  near  Epidamnus ;  and  finding  a  ship  in  one 
of  the  seaports,  he  sailed  over  the  Adriatic  Sea, 
and  entering  from  it  on  the  Tyrrhene,  he  passed 
by  the  various  islands  and  cities,  until,  when 
Puteoli  came  in  sight,  he  was  eager  there  to  dis- 
embark, having  a  desire  to  tread  in  the  footsteps 
of  the  Apostle  Paul.'^  But  a  violent  wind  arising 
did  not  suffer  him  to  do  so,  the  ship  being  driven 
rapidly  forwards ;  '^  and,  simply  expressing  his 
delight  '■♦  over  the  love  of  the  brethren  in  that 
place,  he  sailed  by.  Wherefore,  continuing  to 
enjoy  fair  winds,  we  were  reluctantly  hurried  on 
in  one  day  and  a  night,  mourning  [as  we  did] 
over  the  coming  departure  from  us  of  this  right- 
eous man.  But  to  him  this  happened  just  as  he 
wished,  since  he  was  in  haste  as  soon  as  possible 
to  leave  this  world,  that  he  might  attain  to  the 
Lord  whom  he  loved.  Sailing  then  into  the 
Roman  harbour,  and  the  unhallowed  sports  be- 
ing just  about  to  close,  the  soldiers  began  to  be 
annoyed  at  our  slowness,  but  the  bishop  rejoi- 
cingly yielded  to  their  urgency. 

CHAP.  VI. IGNATIUS  IS  DEVOURED    BY  THE   BEASTS 

AT    ROME. 

They  pushed  forth  therefore  from  the  place 
which  is  called  Portus  ;  '5  and  (the  '''  fame  of  all 
relating  to  the  holy  martyr  being  already  spread 

9  The  punctuation  and  construction  are  here  doubtful. 

'°  Or,  "  should  prevent  him  froni  hastening  to  the  Lord." 

"  Or,  "  corrected." 

'-  Comp.  Acts  xxviii.  13,  14. 

'3  Literally,  "  the  ship  being  driven  onwards  from  the  stern." 

^*  Literally,  "  deolaring  happy." 

'5  [Of  which  we  shall  learn  more  when  we  come  to  Hippolytus. 
Trajan  had  just  improved  the  work  of  Claudius  at  this  haven,  near 
Ostia.j 

16  Literally,  "  for  the." 


THE   MARTYRDOM   OF   IGNATIUS. 


i^i 


abroad)  we  met  the  brethren  full  of  fear  and 
joy ;  rejoicing  indeed  because  they  were  thought 
worthy  to  meet  with  Theophorus,  but  struck 
with  fear  because  so  eminent  a  man  was  being 
led  to  death.  Now  he  enjoined  some  to  keep 
silence  who,  in  their  fervent  zeal,  were  saying  ' 
that  they  would  appease  the  people,  so  that 
they  should  not  demand  the  destruction  of  this 
just  one.  He  being  immediately  aware  of  this 
through  the  Spirit,-  and  having  saluted  them  all, 
and  begged  of  them  to  show  a  true  affection 
towards  him,  and  having  dwelt  [on  this  point] 
at  greater  length  than  in  his  Episde,^  and  hav- 
ing persuaded  them  not  to  envy  him  hastening 
to  the  Lord,  he  then,  after  he  had,  with  all  the 
brethren  kneeling  [beside  him],  entreated  the 
Son  of  God  in  behalf  of  the  Churches,  that  a 
stop  might  be  put  to  the  persecution,  and  that 
mutual  love  might  continue  among  the  brethren, 
was  led  with  all  haste  into  the  amphitheatre. 
Then,  being  immediately  thrown  in,  according 
to  the  command  of  Cccsar  given  some  time  ago, 
the  public  spectacles  being  just  about  to  close 
(for  it  was  then  a  solemn  day,  as  they  deemed 
it,  being  that  which  is  called  the  thirteenth  •*  in 
the  Roman  tongue,  on  which  the  people  were 
wont  to  assemble  in  more  than  ordinary  num- 
bers 5),  he  was  thus  cast  to  the  wild  beasts  close 
beside  the  temple,^  that  so  by  them  the  desire 
of  the  holy  martyr  Ignatius  should  be  fulfilled, 
according  to  that  which  is  written,  "  The  desire 
of  the  righteous  is  acceptable  ^  [to  God],"  to 
the  effect  that  he  might  not  be  troublesome  to 
any  of  the  brethren  by  the  gathering  of  his  re- 
mains, even  as  he  had  in  his  Epistle  expressed 
a  wish  beforehand  that  so  his  end  might  be. 
For  only  the  harder  portions  of  his  holy  remains 


I  Literally,  "  boiling,  and  saying." 

*  Or,  "  in  spirit." 

3  i  e.,  in  his  Epistle  to  the  Romans. 

*  The  Saturnalia  were  then  celebrated. 

5  Literally,  "  they  came  together  zealously." 

6  The  amphitheatre  itself  was  sacred  to  several  of  the  gods. 
[But  (n-apa  Tuj  I'aiZ)  the  original  indicates  the  cella,  or  shrine,  in  the 
centre  of  the  amphitheatre  where  the  image  of  Pluto  was  exhibited. 
A  plain  cross,  until  the  late  excavations,  marked  the  very  spot.] 

7  Prov.  X.  24. 


were  left,  which  were  conveyed  to  Antioch  and 
wra[)ped^  in  linen,  as  an  inestimable  treasure 
left  to  th?  holy  Church  by  the  grace  which  was 
in  the  martyr. 


CHAP.  vn. 


IGNATIUS  APPEARS    DJ  A  VISION   AFTER 
HIS   DEATH. 


Now  these  things  took  place  on  the  thirteenth 
day  before  the  Kalends  of  January,  that  is,  on 
the  twentieth  of  December,''  Sura  and  Senecio 
being  then  the  consuls  of  the  Romans  for  the 
second  time.  Having  ourselves  been  eye-wit- 
nesses of  these  things,  and  having  spent  the 
whole  night  in  tears  within  the  house,  and  hav- 
ing entreated  the  Lord,  with  bended  knees  and 
much  prayer,  that  He  would  give  us  weak  men 
full  assurance  respecting  the  things  which  were 
done,'°  it  came  to  pass,  on  our  falling  into  a  brief 
slumber,  that  some  of  us  saw  the  blessed  Igna- 
tius suddenly  standing  by  us  and  embracing  us, 
while  others  beheld  him  again  praying  for  us, 
and  others  still  -saw  him  dropping  with  sweat,  as 
if  he  had  just  come  from  his  great  labour,  and 
standing  by  the  Lord.  A\'hen,  therefore,  we 
had  with  great  joy  witnessed  these  things,  and 
had  compared  our  several  visions"  together,  we 
sang  praise  to  God,  the  giver  of  all  good  things, 
and  expressed  our  sense  of  the  happiness  of  the 
holy  [martyr]  ;  and  now  we  have  made  known 
to  you  both  the  day  and  the  time  [when  these 
things  happened],  that,  assembling  ourselves 
together  according  to  the  time  of  his  martyr- 
dom, we  may  have  fellowship  with  the  champion 
and  noble  martyr  of  Christ,  who  trode  under 
foot  the  devil,  and  perfected  the  course  which, 
out  of  love  to  Christ,  he  had  desired,  in  Christ 
Jesus  our  Lord ;  by  whom,  and  with  whom,  be 
glory  and  power  to  the  Father,  with  the  Holy 
Spirit,  for  evermore  !     Amen. 


8  Or,  "deposited." 

9  [The  Greeks  celebrate  this  martyrdom,  to  this  day,  on  the  twen- 
tieth of  December.] 

•°  To  the  effect,  viz.,  that  the  marty-rdom  of  Ignatius  had  been 
acceptable  to  God. 

"  Literally,  "  the  visions  of  the  dreams." 


INTRODUCTORY   NOTE 


EPISTLE   OF    BARNABAS. 


[a.d.  ioo.]  The  writer  of  this  Epistle  is  supposed  to  have  been  an  Alexandrian  Jew  of  the 
times  of  Trajan  and  Hadrian.  He  was  a  layman ;  but  possibly  he  bore  the  name  of  "  Barnabas," 
and  so  has  been  confounded  with  his  holy  and  apostolic  name-sire.  It  is  more  probable  that  the 
Epistle,  being  anonymous,  was  attributed  to  St.  Barnabas,  by  those  who  supposed  that  apostle  to 
be  the  author  of  the  Epistle  to  the  Hebrews,  and  who  discovered  similarities  in  the  plan  and  pur- 
pose of  the  two  works.  It  is  with  great  reluctance  that  I  yield  to  modern  scholars,  in  dismissing 
the  ingenious  and  temperate  argument  of  Archbishop  Wake  '  for  the  apostolic  origin  of  this  trea- 
tise. The  learned  Lardner  ^  shares  his  convictions  ;  and  the  very  interesting  and  ingenious  views 
of  Jones  3  never  appeared  to  me  satisfactory,  weighed  with  preponderating  arguments,  on  the  other 
side."* 

The  Maccabsean  spirit  of  the  Jews  never  burned  more  furiously  than  after  the  destruction  of 
Jerusalem,  and  while  it  was  kindling  the  conflagration  that  broke  out  under  Barchochebas,  and 
blazed  so  terribly  in  the  insurrection  against  Hadrian. s  It  is  not  credible  that  the  Jewish  Chris- 
tians at  Alexandria  and  elsewhere  were  able  to  emancipate  themselves  from  their  national  spirit ; 
and  accordingly  the  old  Judaizing,  which  St.  Paul  had  anathematized  and  confuted,  would  assert 
itself  again.  If  such  was  the  occasion  of  this  Epistle,  as  I  venture  to  suppose,  a  higher  character 
must  be  ascribed  to  it  than  could  otherwise  be  claimed.  This  accounts,  also,  for  the  degree  of 
favour  with  which  it  was  accepted  by  the  primitive  faithful. 

It  is  interesting  as  a  specimen  of  their  conflicts  with  a  persistent  Judaism  which  St.  Paul  had 
defeated  and  anathematized,  but  which  was  ever  cropping  out  among  believers  originally  of  the 
Hebrews.^  Their  own  habits  of  allegorizing,  and  their  Oriental  tastes,  must  be  borne  in  mind,  if 
we  are  readily  disgusted  with  our  author's  fancies  and  refinements.  St.  Paul  himself  pays  a  prac- 
tical tribute  to  their  modes  of  thought,  in  his  Epistle  to  the  Galatians  (iv.  24).  This  is  the  ad 
homincm  form  of  rhetoric,  familiar  to  all  speakers,  which  laid  even  the  apostle  open  to  the  slander 
of  enemies  (2  Cor.  xii.  16),  —  that  he  was  "  crafty,"  and  caught  men  with  guile.  It  is  interesting 
to  note  the  more  Occidental  spirit  of  Cyprian,  as  compared  with  our  author,  when  he  also  con- 
tends with  Judaism.     Doubtless  we  have  in  the  pseudo-Barnabas  something  of  that  (economy  which 

1  Discourse  (p.  148)  to  his  Genuine  Epistles  of  the  Apostolical  Fathers.     Philadelphia,  1846. 

2  Works,  ii.  250,  note;  and  iv.  128. 

3  On  the  Canon,  vol.  ii.  p.  431. 

^  To  those  who  may  adhere  to  the  older  opinion,  let  me  commend  the  eloquent  and  instructive  chapter  (xxiii.)  in  Farrar's  Life  of 
St.  Pajil. 

i  Hadrian's  purpose  to  rebuild  their  city  seems  to  be  pointed  at  in  chap.  xvi. 

''  M.  Renan  may  be  read  with  pain,  and  yet  with  profit,  in  much  that  his  Gallic-spirit  suggests  on  this  subject.  Chap,  v.,  St.  Paul, 
Paris,  1884. 

^11 


134  INTRODUCTORY   NOTE. 

is  always  capable  of  abuse,  and  which  was  destined  too  soon  to  overleap  the  bounds  of  its  moral 
limitations. 

It  is  to  be  obser\^ed  that  this  wTiter  sometimes  speaks  as  a  Gentile,  a  fact  which  some  have 
found  it  difficult  to  account  for,  on  the  supposition  that  he  was  a  Hebrew,  if  not  a  Levite  as  well. 
But  so,  also,  St.  Paul  sometimes  speaks  as  a  Roman,  and  sometimes  as  a  Jew ;  and,  owing  to  the 
mLxed  character  of  the  early  Church,  he  wTites  to  the  Romans  (iv.  i )  as  if  they  were  all  Israelites, 
and  again  to  the  same  Church  (Rom.  xi.  13)  as  if  they  were  all  Gentiles.  So  this  writer  some- 
times identifies  himself  mth  Jewish  thought  as  a  son  of  Abraham,  and  again  speaks  from  the 
Christian  position  as  if  he  were  a  Gentile,  thus  identifying  himself  with  the  cathohcity  of  the 
Church. 

But  the  subject  thus  opened  is  vast ;  and  "  the  Epistle  of  Barnabas,"  so  called,  still  awaits  a 
critical  editor,  who  at  the  same  time  shall  be  a  competent  expositor.  Nobody  can  answer  these 
requisitions,  who  is  unable,  for  this  purpose,  to  "be  a  Christian  of  the  days  of  Trajan. 

But  it  will  be  observed  that  this  version  has  great  advantages  over  any  of  its  predecessors,  and 
is  a  valuable  acquisition  to  the  student.  The  learned  translators  have  had  before  them  the  entire 
Greek  text  of  the  fourth  century,  disfigured  it  is  true  by  corruptions,  but  still  very  precious,  the 
rather  as  they  have  been  able  to  compare  it  with  the  text  of  Hilgenfeld.  Their  editorial  notes 
are  sufficient  for  our  own  plan ;  and  little  has  been  left  for  me  to  do,  according  to  the  scheme  of 
this  pubUcation,  save  to  re\-ise  the  "  copy  "  for  printing.  I  am  glad  to  presume  no  fiirther  iato 
such  a  labjTinth,  concerning  which  the  learned  and  careful  Wake  modestly  professes,  "  I  have 
endeavoured  to  attain  to  the  sense  of  my  author,  and  to  make  him  as  plain  and  easy  as  I  was 
able.  If  in  anj^hing  I  have  chanced  to  mistake  him,  I  have  only  this  to  say  for  m3-self :  that  he 
must  be  better  acquainted  with  the  road  than  I  pretend  to  be,  who  will  undertake  to  travel  so 
long  a  journey  in  the  dark  and  never  to  miss  his  way." 

The  followinof  is  the  original  Introductory  Notice  :  — 


Nothing  certain  is  kno\\-n  as  to  the  author  of  the  follomng  Epistle.  The  ^^Titer's  name  is  Bar- 
nabas, but  scarcely  any  scholars  now  ascribe  it  to  the  illustrious  friend  and  companion  of  St.  Paul. 
External  and  internal  evidence  here  come  into  direct  collision.  The  ancient  Amters  who  refer  to 
this  Epistle  unanimously  attribute  it  to  Barnabas  the  Levite,  of  Cyprus,  who  held  such  an  hon- 
ourable place  in  the  infant  Church.  Clement  of  Alexandria  does  so  again  and  again  {Strom.,  ii, 
6,  ii.  7,  etc.).  Origen  describes  it  as  "a  Catholic  Epistle  "  {Cofit.  Cels.,  i.  63),  and  seems  to  rank 
it  among  the  Sacred  Scriptures  (^Comm.  in  Rom.,  i.  24).  Other  statements  have  been  quoted 
from  the  fathers,  to  show  that  they  held  this  to  be  an  authentic  production  of  the  apostolic  Bar- 
nabas ;  and  certainly  no  other  name  is  ever  hinted  at  in  Christian  antiquity  as  that  of  the  \vriter. 
But  not\A'ithstanding  this,  the  internal  e\-idence  is  now  generally  regarded  as  conclusive  against 
this  opinion.  On  perusing  the  Epistle,  the  reader  will  be  in  circumstances  to  judge  of  this  matter 
for  himself.  He  will  be  led  to  consider  whether  the  spirit  and  tone  of  the  writing,  as  so  decidedly 
opposed  to  all  respect  for  Judaism  —  the  numerous  inaccuracies  which  it  contains  with  respect  to 
Mosaic  enactments  and  observances  —  the  absurd  and  trifling  interpretations  of  Scripture  which 
it  suggests  —  and  the  many  silly  vaunts  of  superior  knowledge  in  which  its  writer  indulges  —  can 
possibly  comport  with  its  ascription  to  the  fellow-labourer  of  St.  Paul.  When  it  is  remembered 
that  no  one  ascribes  the  Epistle  to  the  apostolic  Barnabas  till  the  times  of  Clement  of  Alexandria, 
and  that  it  is  ranked  by  Eusebius  among  the  "spurious"  writings,  which,  however  much  known 
and  read  in  the  Church,  were  never  regarded  as  authoritative,  little  doubt  can  remain  that  the 
external  evidence  is  of  itself  weak,  and  should  not  make  us  hesitate  for  a  moment  in  refusing  to 
ascribe  this  writing  to  Barnabas  the  Apostle. 

The  date,  object,  and  intended  readers  of  the  Epistle  can  only  be  doubtfidly  inferred  from 
some  statements  which  it  contains.     It  was  clearly  written  after  the  destruction  of  Jerusalem, 


INTRODUCTORY   NOTE.  135 

since  reference  is  made  to  that  event  (chap,  xvi.),  but  how  long  after  is  matter  of  much  dispute. 
The  general  opinion  is,  that  its  date  is  not  later  than  the  middle  of  the  second  century,  and  that 
it  cannot  be  placed  earlier  than  some  twenty  or  thirty  years  before.  In  point  of  style,  both  as 
respects  thought  and  expression,  a  very  low  place  must  be  assigned  it.  We  know  nothing  certain 
of  the  region  in  which  the  author  lived,  or  where  the  first  readers  were  to  be  found.  The  inten- 
tion of  the 'writer,  as  he  himself  states  (chap,  i.),  was  "to  perfect  the  knowledge"  of  those  to 
whom  he  wrote.  Hilgenfeld,  who  has  devoted  much  attention  to  this  Epistle,  holds  that  "  it  was 
written  at  the  close  of  the  first  century  by  a  Gentile  Christian  of  the  school  of  Alexandria,  with 
the  view  of  winning  back,  or  guarding  firom  a  Judaic  form  of  Christianity,  those  Christians  belong- 
ing to  the  same  class  as  himself." 

Until  the  recent  discovery  of  the  Codex  Sinaiticus  by  Tischendorf,  the  first  four  and  a  half 
chapters  were  known  only  in  an  ancient  Latin  version.  The  whole  Greek  text  is  now  happily 
recovered,  though  it  is  in  many  places  very  corrupt.  We  have  compared  its  readings  throughout, 
and  noted  the  principal  variations  from  the  text  represented  in  our  version.  We  have  also  made 
frequent  reference  to  the  text  adopted  by  Hilgenfeld  in  his  recent  edition  of  the  Epistle  (Lipsiae, 
T.  O.  Weigel,  1866). 


THE  EPISTLE  OF  BARNABAS." 


CHAP.  I.  —  AFTER  THE  SALUTATION,  THE  WRITER 
DECLARES  THAT  HE  WOULD  COMMUNICATE  TO 
HIS  BRETHREN  SOMETHING  OF  THAT  WHICH  HE 
HAD    HIMSELF    RECEIVED. 

All  hail,  ye  sons  and  daughters,  in  the  name 
of  our  Lord  ^  Jesus  Christ,  who  loved  us  in 
peace. 

Seeing  that  the  divine  fruits  ^  of  righteousness 
abound  among  you,  I  rejoice  exceedingly  and 
above  measure  in  your  happy  and  honoured 
spirits,  because  ye  have  with  such  effect  received 
the  engrafted  ■♦  spiritual  gift.  Wherefore  also  I 
inwardly  rejoice  the  more,  hoping  to  be  saved, 
because  I  truly  perceive  in  you  the  Spirit  poured 
forth  from  the  rich  Lord  s  of  love.  Your  greatly 
desired  appearance  has  thus  filled  me  with  aston- 
ishment over  you.^  I  am  therefore  pursuaded  of 
this,  and  fully  convinced  in  my  own  mind,  that 
since  I  began  to  speak  among  you  I  understand 
many  things,  because  the  Lord  hath  accompanied 
me  in  the  way  of  righteousness.  I  am  also  on 
this  account  bound  i  by  the  strictest  obligation 
to  love  you  above  my  own  soul,  because  great 
are  the  faith  and  love  dwelling  in  you,  while  you 
hope  for  the  life  which  He  has  promised.^  Con- 
sidering this,  therefore,  that  if  I  should  take  the 
trouble  to  communicate  to  you  some  portion  of 
what  I  have  myself  received,  it  will  prove  to  me 
a  sufficient  reward  that  I  minister  to  such  spirits, 
I  have  hastened  briefly  to  write  unto  you,  in 
order  that,  along  with  your  faith,  ye  might  have 
perfect  knowledge.     The  doctrines  of  the  Lord, 


'  The  Codex  Sinaiticus  has  simply  "Epistle  of  Barnabas"  for 
title;  Dressel  gives,  "  Epistle  of  Barnabas  the  Apostle,"  from  the 
Vatican  ms.  of  the  Latin  text. 

-  The  Cod.  Sin.  has  simply,  "  the  Lord." 

3  Literally,  "  the  judgments  of  God  being  great  and  rich  towards 
yon ;  "  but,  as  Hefele  remarks,  Si.Kaiu>ixa  seems  here  to  have  the  mean- 
ing of  rigliteoiisness,  as  in  Rom.  v.  iS. 

■*  This  appears  to  be  the  meaning  of  the  Greek,  and  is  con- 
firmed by  the  ancient  Latin  version.  Hilgenfeld,  however,  following 
Cod.  Sin.,  reads  "thus,"  instead  of  "because,"  and  separates  the 
clauses 

5  The  Latin  reads,  "  a  spirit  infused  into  you  from  the  honourable 
fountain  of  God." 

*  This  sentence  is  entirely  omitted  in  the  Latin. 

7  The  Latin  text  is  here  quite  different,  and  seems  evidently  cor- 
rupt.    We  have  followed  the  Cod.  Sin.,  as  does  Hiigenfeld. 

8  Literally,  "  in  the  hope  of  His  life." 


then,  are  three  :  9  the  hope  of  life,  the  beginning 
and  the  completion  of  it.  For  the  Lord  hath 
made  known  to  us  by  the  prophets  both  the 
things  which  are  past  and  present,  giving  us  also 
the  first-fruits  of  the  knowledge  ■"  of  things  to 
come,  which  things  as  we  see  accomplished,  one 
by  one,  we  ought  with  the  greater  richness  of 
faith  "  and  elevation  of  spirit  to  draw  near  to 
Him  with  reverence.'^  I  then,  not  as  your 
teacher,  but  as  one  of  yourselves,  will  set  forth 
a  few  things  by  which  in  present  circumstances 
ye  may  be  rendered  the  more  joyful. 

CHAP.      II. THE     JEWISH      SACRIFICES     ARE     NOW 

ABOLISHED. 

Since,  therefore,  the  days  are  evil,  and  Satan  '^ 
possesses  the  power  of  this  world,  we  ought  to 
give  heed  to  ourselves,  and  diligently  inquire 
into  the  ordinances  of  the  Lord.  Fear  and 
patience,  then,  are  helpers  of  our  faith ;  and 
long-suffering  and  continence  are  things  which 
fight  on  our  side.  While  these  remain  pure  in 
what  respects  the  Lord,  \Visdom,  Understanding, 
Science,  and  Knowledge  rejoice  along  with 
them.'-*  For  He  hath  revealed  to  us  by  all  the 
prophets  that  He  needs  neither  sacrifices,  nor 
burnt-offerings,  nor  oblations,  saying  thus,  "What 
is  the  multitude  of  your  sacrifices  unto  Me,  saith 
the  Lord  ?  I  am  full  of  burnt-offerings,  and  de- 
sire not  the  fat  of  lambs,  and  the  blood  of  bulls 
and  goats,  not  when  ye  come  to  appear  before 


9  The  Greek  is  here  totally^  unintelligible:  it  seems  impossible 
either  to  punctuate  or  construe  it.  We  m.ay  attempt  to  represent  it 
as  follows:  "  The  doctrines  of  the  Lord,  then,  are  three:  Life,  Faith, 
and  Hope,  our  beginning  and  end:  and  Righteousness,  the  beginning 
and  the  end  of  judgment;  Love  and  Joy  and  the  Testimony  of  glad- 
ness for  works  of  righteousness."  We  have  followed  the  ancient  Latin 
text,  which  Hilgenfeld  also  adopts,  though  Weitzacker  and  others 
prefer  the  Greek. 

'°  Instead  of  "knowledge"  (yvuia-eux;).  Cod.  Sin.  has  "taste" 
(ytuVeioi;) 

"  Literally,  "  we  ought  more  richly  and  loftily  to  approach  His 
fear." 

'-  Instead  of  "  to  Him  with  fear,"  the  reading  of  Cod.  Sin.,  the 
Latin  has,  "  to  His  altar,"  which  Hilgenfeld  adopts. 

'3  The  Latin  text  is  literally,  "  the  adversary;  "  the  Greek  has, 
"  and  he  that  worketh  possesseth  power;  "  Hilgenfeld  reads,  "  he 
that  worketh  against,"  the  idea  expressed  above  being  intended. 

'■»  Or,  "  while  these  things  continue,  those  which  respect  the  Lord 
rejoice  in  purity  along  with  them  —  Wisdom,"  etc. 


138 


THE   EPISTLE    OF    BARNABAS. 


Me  :  for  who  hath  required  these  things  at  your 
hands?  Tread  no  more  My  courts,  not  though 
ye  bring  with  you  fine  flour.  Incense  is  a  vain 
abomination  unto  Me,  and  your  new  moons  and 
sabbaths  I  cannot  endure."  '  He  has  therefore 
aboHshed  these  things,  that  the  new  law  of  our 
Lord  Jesus  Christ,  which  is  without  the  yoke  of 
necessity,  might  have  a  human  oblation.^  And 
again  He  says  to  them,  "  Did  I  command  your 
fathers,  when  they  went  out  from  the  land  of 
Egypt,  to  offer  unto  Me  burnt-offerings  and  sac- 
rifices? But  this  rather  I  commanded  them,  Let 
no  one  of  you  cherish  any  evil  in  his  heart  against 
his  neighbour,  and  love  not  an  oath  of  falsehood.  "^ 
We  ought  therefore,  being  possessed  of  under- 
standing, to  perceive  the  gracious  intention  of  our 
Father ;  for  He  speaks  to  us,  desirous  that  we, 
not  4  going  astray  like  them,  should  ask  how  we 
may  approach  Him.  To  us,  then,  He  declares, 
"  A  sacrifice  [pleasing]  to  God  is  a  broken  spirit ; 
a  smell  of  sweet  savour  to  the  Lord  is  a  heart 
that  glorifieth  Him  that  made  it."  s  We  ought 
therefore,  brethren,  carefully  to  inquire  concern- 
ing our  salvation,  lest  the  wicked  one,  having 
made  his  entrance  by  deceit,  should  hurl  ^  us 
forth  from  our  [true]  life. 

CHAP.     III. THE    FASTS    OF    THE     JEWS    ARE    NOT 

TRUE   FASTS,   NOR  ACCEPTABLE   TO   GOD. 

He  says  then  to  them  again  concerning  these 
things,  "  Why  do  ye  fast  to  Me  as  on  this  day, 
saith  the  Lord,  that  your  voice  should  be  heard 
with  a  cry  ?  I  have  not  chosen  this  fast,  saith 
the  Lord,  that  a  man  should  humble  his  soul. 
Nor,  though  ye  bend  your  neck  like  a  ring,  and 
put  upon  you  sackcloth  and  ashes,  will  ye  call  it 
an  acceptable  fast."  ^  To  us  He  saith,  "  Behold, 
this  is  the  fast  that  I  have  chosen,  saith  the  Lord, 
not  that  a  man  should  humble  his  soul,  but  that 
he  should  loose  every  band  of  iniquity,  untie  the 
fastenings  of  harsh  agreements,  restore  to  liberty 
them  that  are  bruised,  tear  in  pieces  every  unjust 
engagement,  feed  the  hungry  with  thy  bread, 
clothe  the  naked  when  thou  seest  him,  bring  the 
homeless  into  thy  house,  not  despise  the  humble 
if  thou  behold  him,  and  not  [turn  away]  from 
the  members  of  thine  own  family.  Then  shall 
thy  dawn  break  forth,  and  thy  healing  shall 
quickly  spring  up,  and  righteousness  shall  go 
forth  before  thee,  and  the  glory  of  God  shall  en- 
compass thee  ;  and  then  thou  shalt  call,  and  God 


'  Isa.  i.  11-14,  from  the  Sept.,  as  is  the  case  throughout.  We 
have  given  the  quotation  as  it  stands  in  Cod.  Sin. 

2  Thus  in  the  Latin.  The  Greek  reads,  "  mii;ht  not  have  a  man- 
made  oblation."  The  Latin  text  seems  preferable,  implying  that,  in- 
stead of  the  outward  sacrifices  of  the  law,  there  is  now  required  a 
dedication  of  man  himself.     Hilgcnfeld  follows  the  Greek. 

3  Jer.  vii.  22;   Zech.  viii.  17. 

*•  So  the  Greek.     Hilgenfeld,  with  the  I^atin,  omits  "  not." 
5  Ps.  li.  19.    There  is  nothing  in  Scripture  corresponding  to  the 
last  clause. 

''  Literally,  "  sling  us  out." 
7  Isa.  Iviii.  4,  5. 


shall  hear  thee  ;  whilst  thou  art  yet  speaking.  He 
shall  say.  Behold,  I  am  with  thee  ;  if  thou  take 
away  from  thee  the  chain  [binding  others],  and 
the  stretching  forth  of  the  hands  **  [to  swear 
falsely],  and  words  of  murmuring,  and  give 
cheerfully  thy  bread  to  the  hungry,  and  show 
compassion  to  the  soul  that  has  been  humbled."  ^ 
To  this  end,  therefore,  brethren.  He  is  long- 
suffering,  foreseeing  how  the  people  whom  He 
has  prepared  shall  with  guilelessness  believe  in 
His  Beloved.  For  He  revealed  all  these  things 
to  us  beforehand,  that  we  should  not  rush  for- 
ward as  rash  acceptors  of  their  laws.'° 

CHAP.     IV. ANTICHRIST     IS     AT     HAND  :      LET    US 

THEREFORE    AVOID   JEWISH    ERRORS. 

It  therefore  behoves  us,  who  inquire  much 
concerning  events  at  hand,"  to  search  diligently 
into  those  things  which  are  able  to  save  us.  Let 
us  then  utterly  flee  from  all  the  works  of  iniquity, 
lest  these  should  take  hold  of  us ;  and  let  us 
hate  the  error  of  the  present  time,  that  we  may  set 
our  love  on  the  world  to  come  :  let  us  not  give 
loose  reins  to  our  soul,  that  it  should  have  power 
to  run  with  sinners  and  the  wicked,  lest  we  be- 
come like  them.  The  final  stumbling-block  (or 
source  of  danger)  approaches,  concerning  which 
it  is  written,  as  Enoch  '^  says,  "  For  for  this  end 
the  Lord  has  cut  short  the  times  and  the  days, 
that  His  Beloved  may  hasten  ;  and  He  will  come 
to  the  inheritance."  And  the  prophet  also  speaks 
thus  :  "  Ten  kingdoms  shall  reign  upon  the  earth, 
and  a  little  king  shall  rise  up  after  them,  who 
shall  subdue  under  one  three  of  the  kings. '^  In 
like  manner  Daniel  says  concerning  the  same, 
"  And  I  beheld  the  fourth  beast,  wicked  and 
powerful,  and  more  savage  than  all  the  beasts  of 
the  earth,  and  how  from  it  sprang  up  ten  horns, 
and  out  of  them  a  little  budding  horn,  and  how 
it  subdued  under  one  three  of  the  great  horns."  '•* 
Ye  ought  therefore  to  understand.  And  this  also 
I  further  beg  of  you,  as  being  one  of  you,  and 
loving  you  both  individually  and  collectively 
more  than  my  own  soul,  to  take  heed  now  to 
yourselves,  and  not  to  be  like  some,  adding 
largely  to  your  sins,  and  saying,  "  The  covenant 
is  both  theirs  and  ours."  "5  But  they  thus  finally 
lost  it,  after  Mc*es  had  already  received  it.  For 
the  Scripture  saith,  ''  And  Moses  was  fasting  in 


8  The  original  here  is  xnpoTOviav ,  from  the  LXX.  Hefele  re- 
marks, that  it  may  refer  to  the  stretching  forth  of  the  hands,  either 
to  swear  fal.sely,  or  to  mock  and  insult  one's  neighbour. 

9  Isa.  Iviii.  6-10. 

■°  The  Greek  is  here  unintelligible:  the  Latin  has,  "  that  we 
should  not  rush  on,  as  if  proselytes  to  their  law." 

''  Or  it  might  be  rendered,  "things  present."  Cotelerius  reads, 
"  de  his  instaiitibus." 

'-  The  Latin  reads  "  Daniel "  instead  of  "  Enoch;"  comp.  Dan. 
ix.  24-27. 

'3  Dan.  vii.  24,  very  loosely  quoted. 

'■*  Dan.  vii.  7,  8,  also  very  inaccurately  cited. 

'5  We  here  follow  the  Latin  text  in  preference  to  the  Greek,  which 
reads  merely,  "  the  covenant  is  ours."  What  follows  seems  to  show 
the  correctness  of  the  Latin,  as  the  author  proceeds  to  deny  that  the 
Jews  had  any  further  interest  in  the  promises. 


THE    EPISTLE   OF   BARNABAS. 


139 


the  mount  forty  days  and  forty  nights,  and  re- 
ceived the  covenant  from  the  Lord,  tables  of 
stone  written  with  the  finger  of  the  hand  of  the 
Lord  ;  "  '  but  turning  away  to  idols,  they  lost  it. 
For  the  Lord  speaks  thus  to  Moses  :  "  Moses, 
go  down  {juickly ;  for  the  people  whom  thou 
hast  brought  out  of  the  land  of  Egypt  have 
transgressed."  ^  And  Moses  understood  [the 
meaning  of  God],  and  cast  the  two  tables  out 
of  his  hands ;  and  their  covenant  was  broken,  in 
order  that  the  covenant  of  the  beloved  Jesus 
might  be  sealed  upon  our  heart,  in  the  hope 
which  flows  from  believing  in  Him.^  Now,  be- 
ing desirous  to  write  many  things  to  you,  not  as 
your  teacher,  but  as  becometh  one  who  loves 
you,  I  have  taken  care  not  to  fail  to  write 
to  you  from  what  I  myself  possess,  with  a  view 
to  your  purification.  •*  We  take  earnest  5  heed 
in  these  last  days ;  for  the  whole  [past]  time  of 
your  faith  will  profit  you  nothing,  unless  now 
in  this  wicked  time  we  also  withstand  coming 
sources  of  danger,  as  becometh  the  sons  of  God. 
That  the  Black  One  *"  may  find  no  means  of  en- 
trance, let  us  flee  from  every  vanity,  let  us  utterly 
hate  the  works  of  the  way  of  wickedness.  Do 
not,  by  retiring  apart,  live  a  solitary  life,  as  if 
you  were  already  [fully]  justified ;  but  coming 
together  in  one  place,  make  common .  inquiry 
concerning  what  tends  to  your  general  welfare. 
For  the  Scripture  saith,  "  Woe  to  them  wiio  are 
wise  to  themselves,  and  prudent  in  their  own 
sight !  "  7  Let  us  be  spiritually-minded  :  let  us 
be  a  perfect  temple  to  God.  As  much  as  in  us 
lies,  let  us  meditate  upon  the  fear  of  God,  and 
let  us  keep  His  commandments,  that  we  may 
rejoice  in  His  ordinances.  The  Lord  will  judge 
the  world  without  respect  of  persons.  Each  will 
receive  as  he  has  done  :  if  he  is  righteous,  his 
righteousness  will  precede  him ;  if  he  is  wicked, 
the  reward  of  wickedness  is  before  him.  Take 
heed,  lest  resting  at  our  ease,  as  those  who  are 
the  called  [of  God],  we  should  fall  asleep  in 
our  sins,  and  the  wicked  prince,  acquiring  power 
over  us,  should  thrust  us  away  from  the  kingdom 
of  the  Lord.  And  all  the  more  attend  to  this, 
my  brethren,  when  ye  reflect  and  behold,  that 
after  so  great  signs  and  wonders  were  wrought 
in  Israel,  they  were  thus  [at  length]  abandoned. 
Let  us  beware  lest  we  be  found  [fulfilling  that 


'  Ex.  xxxi.  18,  xxxiv.  28. 

2  Ex.  xxxii.  7;   Deut.  ix.  12. 

3  Literally,  "  in  hope  of  His  faith." 

*  The  Greek  is  here  incorrect  and  unintelligible;  and  as  the  Latin 
omits  the  clause,  our  translation  is  merely  conjectural.  Hilgenfeld's 
text,  if  we  give  a  somewhat  peculiar  meaning  to  iWineli',  may  be 
translated:  "  but  as  it  is  becoming  in  one  who  loves  you  not  to  fail  in 
giving  you  what  we  have,  L  though  the  very  offscouring  of  you,  have 
been  eager  to  write  to  you." 

S  So  the  Cod.  Sin.  Hilgenfeld  reads,  with  the  Latin,  "  let  us 
take." 

*  The  Latin  here  departs  entirely  from  the  Greek  text,  and  quotes 
as  a  saying  of"  the  -Son  of  God  "the  following  preceiit,  nowhere  to  be 
found  in  the  New  Testament:  "  Let  us  resist  all  iniquity,  and  hold  it 
in  hatred."     Hilgenfeld  joins  this  clause  to  the  former  sentence. 

'  Isa.  V.  21. 


saying],  as  it  is  written,  "Many  are  called,  but 
few  are  chosen."  ^ 

CHAP.  V. THE  NEW  C0VEN.4NT,  FOUNDED    ON  THE 

SUFFERINGS   OF   CHRIST,   TENDS  TO    OUR    SALVA- 
TION,   BUT  TO  THE   JEWS*    DESTRUCTION. 

For  to  this  end  the  Lord  endured  to  deliver 
up  His  flesh  to  corruption,  that  we  might  be 
sanctified  through  the  remission  of  sins,  which  is 
effected  by  His  blood  of  sprinkling.  For  it  is 
wTitten  concerning  Him,  partly  with  reference 
to  Israel,  and  j^artly  to  us ;  and  [the  Scripture] 
saith  thus :  "  He  was  wounded  for  our  trans- 
gressions, and  bruised  for  our  iniquities  :  with 
His  stripes  we  are  healed.  He  was  brought  as 
a  sheep  to  the  slaughter,  and  as  a  lamb  which  is 
dumb  before  its  shearer."  '^  Therefore  we  ought 
to  be  deeply  grateful  to  the  Lord,  because  He 
has  both  made  known  to  us  things  that  are  past, 
and  hath  given  us  wisdom  concerning  things 
present,  and  hath  not  left  us  without  understand- 
ing in  regard  to  things  which  are  to  come. 
Now,  the  Scripture  saith,  "  Not  unjustly  are 
nets  spread  out  for  birds."  '°  This  means  that 
the  man  perishes  justly,  who,  ha\-ing  a  knowl- 
edge of  the  way  of  righteousness,  rushes  off  into 
the  way  of  darkness.  And  further,  my  brethren  : 
if  the  Lord  endured  to  suffer  for  our  soul.  He 
being  Lord  of  all  the  world,  to  whom  God  said 
at  the  foundation  of  the  world,  "  Let  us  make 
man  after  our  image,  and  after  our  likeness,"  " 
understand  how  it  was  that  He  endured  to  suffer 
at  the  hand  of  men.  The  prophets,  having  ob- 
tained grace  from  Him,  prophesied  concerning 
Him.  And  He  (since  it  behoved  Him  to  ap- 
pear in  flesh),  that  He  might  abolish  death,  and 
reveal  the  resurrection  from  the  dead,  endured 
[what  and  as  He  did],  in  order  that  He  might 
fulfill  the  promise  made  unto  the  fathers,  and 
by  preparing  a  new  people  for  Himself,  might 
show,  while  He  dwelt  on  earth,  that  He,  when 
He  has  raised  mankind,  will  also  judge  them. 
Moreover,  teaching  Israel,  and  doing  so  great 
miracles  and  signs.  He  preached  [the  truth]  to 
him,  and  greatly  loved  him.  But  when  He 
chose  His  own  apostles  who  where  to  preach 
His  Gospel,  [He  did  so  from  among  those] 
who  were  sinners  above  all  sin,  that  He  might 
show  He  came  "not  to  call  the  righteous,  but 
sinners  to  repentance."  "  Then  He  manifested 
Himself  to  be  the  Son  of  God.  For  if  He  had 
not  come  in  the  flesh,  how  could  men  have  been 
saved  by  beholding  Him  ?  '^    Since  looking  upon 


8  An  exact  quotation  from  Matt.  xx.  16  or  xxii.  14.  It  is  worthy 
of  notice  that  this  is  the  first  example  in  the  writings  of  the  Fathers  of 
a  citation  from  any  book  of  the  New  Testament,  preceded  by  the 
authoritative  formula,  "  it  is  written." 

9  Isa.  liii.  5,  7. 

'°  Prov.  i.  17,  from  the  LXX.,  which  has  mistaken  the  meaning. 
"  Gen.  i.  26. 

'-  Matt.  ix.  13;  Mark  ii.  17:  Luke  v.  32. 

'3  The  Cod  Sin.  reads,  "  neither  would  men  have  been  saved  by 
seeing  Him." 


140 


THE    EPISTLE    OF    BARNABAS. 


the  sun  which  is  to  cease  to  exist,  and  is  the 
work  of  His  hands,  their  eyes  are  not  able  to 
bear  his  rays.  The  Son  of  God  therefore  came 
in  the  flesh  with  this  view,  that  He  might  bring 
to  a  head  the  sum  of  their  sins  who  had  perse- 
cuted His  prophets '  to  the  death.  For  this 
purpose,  then,  He  endured.  For  God  saith, 
"The  stroke  of  his  flesh  is  from  them  ;  "  ^  and  ^ 
"when  I  shall  smite  the  Shepherd,  then  the 
sheep  of  the  flock  shall  be  scattered."  ■*  He 
himself  willed  thus  to  suffer,  for  it  was  necessary 
that  He  should  suffer  on  the  tree.  For  says  he 
who  prophesies  regarding  Him,  "  Spare  my  soul 
from  the  sword,  5  fasten  my  flesh  with  nails ;  for 
the  assemblies  of  the  wicked  have  risen  up 
against  me."  ^  And  again  he  says,  "  Behold,  I 
have  given  my  back  to  scourges,  and  my  cheeks 
to  strokes,  and  I  have  set  my  countenance  as  a 
firm  rock."  7 

CHAP.    VI. THE   SUFFERINGS  OF    CHRIST,  AND   THE 

NEW     COVENANT,     WERE     ANNOUNCED      BY     THE 
PROPHETS. 

When,  therefore,  He  has  fulfilled  the  com- 
mandment, what  saith  He  ?  "  Who  is  he  that 
will  contend  with  Me  ?  let  him  oppose  Me  :  or 
who  is  he  that  will  enter  into  judgment  with 
Me?  let  him  draw  near  to  the  servant  of  the 
Lord."  ^  "  Woe  unto  you,  for  ye  shall  all  wax 
old,  like  a  garment,  and  the  moth  shall  eat  you 
up."  9  And  again  the  prophet  says,  "  Since  '°  as 
a  mighty  stone  He  is  laid  for  crushing,  behold 
I  cast  down  for  the  foundations  of  Zion  a 
stone,  precious,  elect,  a  corner-stone,  honoura- 
ble." Next,  what  says  He?  "And  he  who 
shall  trust "  in  it  shall  live  for  ever."  Is  our 
hope,  then,  upon  a  stone?  Far  from  it.  But 
[the  language  is  used]  inasmuch  as  He  laid  his 
flesh  [as  a  foundation]  with  power ;  for  He  says, 
"And  He  placed  me  as  a  firm  rock." '^  And 
the  prophet  says  again,  "  The  stone  which  the 
builders  rejected,  the  same  has  become  the 
head  of  the  corner."  '^  And  again  he  says, 
"This  is  the  great  and  wonderful  day  which 
the  Lord  hath  made.'-*  I  write  the  more  simply 
imto  you,  that  ye  may  understand.  I  am  the  off- 
scouring  of  your  love. '5     What,  then,  again  says 


'  Cod.  Sin.  has,  "  their  prophets,"  but  the  corrector  has  changed 
it  as  above. 

2  A  very  loose  reference  to  Isa.  liii.  8. 

3  Cod.  Sin.  omits  "  and,"  and  reads,  "  when  they  smite  their  own 
shepherd,  then  the  sheep  of  the  pasture  shall  be  scattered  and  fail." 

*  Zech   xiii.  7. 
S  Cod.  Sin.  inserts  "  and  " 

<>  These  are  inaccurate  and  confused  quotations  from  Ps.  xxii.  21, 
17,  and  cxix.  120. 

7  Isa.  1.  6,  7. 

8  Isa.  1,  8 

9  Isa.  1   9. 

'°  The  Latin  omits  "  since,"  but  it  is  found  in  all  the  Greek  MSS. 
"  Cod.  Sin.  has  "  believe."     Isa.  viii.  14,  xxviii.  16. 
'2  Isa.  1.  7. 
'3  Ps.  cxviii.  22. 
'*  Ps.  cxviii.  24. 

'5  Comp.  I  Cor.  iv.  13.     The  meaning  is,  "  My  love  to  you  is  so 
great,  that  I  am  ready  to  be  or  to  do  all  things  for  you." 


the  prophet  ?  "  The  assembly  of  the  wicked  sur- 
rounded me  ;  they  encompassed  me  as  bees  do 
a  honeycomb,"  '^  and  "  upon  my  garment  they 
cast  lots."  '7  Since,  therefore.  He  was  about  to 
be  manifested  and  to  suffer  in  the  flesh,  His  suf- 
fering was  foreshown.  For  the  prophet  speaks 
against  Israel,  "  Woe  to  their  soul,  because  they 
have  counselled  an  evil  counsel  against  them- 
selves,'^ saying,  Let  us  bind  the  just  one,  because 
he  is  displeasing  to  us."  "?  And  Moses  also  says 
to  them,^°  "  Behold  these  things,  saith  the  Lord 
God  :  Enter  into  the  good  land  which  the  Lord 
sware  [to  give]  to  Abraham,  and  Isaac,  and 
Jacob,  and  inherit  ye  it,  a  land  flowing  with 
milk  and  honey."  ^'  What,  then,  says  Knowl- 
edge?^^ Learn:  "Trust,"  she  says,  "in  Him 
who  is  to  be  manifested  to  you  in  the  flesh — 
that  is,  Jesus."  For  man  is  earth  in  a  suffering 
state,  for  the  formation  of  Adam  was  from  the 
face  of  the  earth.  What,  then,  meaneth  this  : 
"  into  the  good  land,  a  land  flowing  with  milk  and 
honey?"  Blessed  be  our  Lord,  who  has  placed 
in  us  wisdom  and  understanding  of  secret  things. 
For  the  prophet  says,  "  Who  shall  understand 
the  parable  of  the  Lord,  except  him  who  is  wise 
and  prudent,  and  who  loves  his  Lord  ?  "  ^^  Since, 
therefore,  having  renewed  us  by  the  remission  of 
our  sins.  He  hath  made  us  after  another  pattern, 
[it  is  His  purpose]  that  we  should  possess  the 
soul  of  children,  inasmuch  as  He  Kas  created  us 
anew  by  His  Spirit.^-*  For  the  Scripture  says 
concerning  us,  while  He  speaks  to  the  Son, 
"  Let  Us  make  man  after  Our  image,  and  after 
Our  likeness  ;  and  let  them  have  dominion  over 
the  beasts  of  the  earth,  and  the  fowls  of  heaven, 
and  the  fishes  of  the  sea."  ^s  And  the  Lord  said, 
on  beholding  the  fair  creature  ^^  man,  "  Increase, 
and  multiply,  and  replenish  the  earth."  ^7  These 
things  [were  spoken]  to  the  Son.  Again,  I  will 
show  thee  how,  in  respect  to  us,^'^  He  has  accom- 
plished a  second  fashioning  in  these  last  days. 
The  Lord  says,  "  Behold,  I  will  make  ^'^  the  last 
like  the  first."  ^°  In  reference  to  this,  then,  the 
prophet  proclaimed,  "  Enter   ye  into  the  land 


'*  Ps.  xxii.  17,  cxviii.  12. 

"  Ps.  xxii.  19. 

'8  Isa.  iii.  9. 

'9  Wisd.  ii.  12.  This  apocryphal  book  is  thus  quoted  as  Scripture, 
and  intertwined  with  it. 

-°  Cod.  Sin.  reads,  "  What  says  the  other  prophet  Moses  unto 
them?  " 

2'  Ex.  xxxiii.  i;  Lev.  xx.  24 

22  The  original  word  is  "  Gnosis,"  the  knowledge  peculiar  to 
advanced  Christians,  by  which  they  understand  the  mysteries  of 
Scripture. 

'3  Not  found  in  Scripture.  Comp.  Isa.  xl.  13;  Prov.  i.  6.  Hil- 
genfeld,  however,  changes  the  usual  punctuation,  which  places  a 
colon  after  prophet,  and  reads,  "  For  the  prophet  speakelh  the  para- 
ble of  the  Lord.     Who  shall  understand,"  etc. 

-■»  The  Greek  is  here  very  elliptical  and  obscure:  "  His  Spirit"  is 
inserted  >ibove,  from  the  Latm. 

-5  Gen.  i.  26. 

2*"  Cod.  Sin.  has  "  our  fair  formation." 

27  Gen.  i.  28. 

28  Cod.  Sin.  in.serts,  "  the  I^rd  says." 

29  Cod.  Sin.  has  "  I  make." 

3°  Not  in  Scripture,  but  comp.  Matt.  xx.  16,  and  2  Cor.  v.  17. 


THE   EPISTLE   OF   BARNABAS. 


141 


flowing  with  milk  and  honey,  and  have  domin- 
ion over  it."  '  Behold,  therefore,  we  have  been 
refashioned,  as  again  He  says  in  another  prophet, 
"  Behold,  saith  the  Lord,  I  will  take  away  from 
these,  that  is,  from  those  whom  the  Spirit  of  the 
Lord  foresaw,  their  stony  hearts,  and  I  will  put 
hearts  of  flesh  within  them,"  ^  because  He  ^ 
was  to  be  manifested  in  flesh,  and  to  sojourn 
among  us.  For,  my  brethren,  the  habitation  of 
our  heart  is  a  holy  temple  to  the  Lord.-*  For 
again  saith  the  Lord,  "  And  wherewith  shall  I 
appear  before  the  Lord  my  God,  and  be  glori- 
fied? "5  He  says,^  "I  will  confess  to  thee  in 
the  Church  in  the  midst  ^  of  my  brethren  ;  and  I 
will  praise  thee  in  the  midst  of  the  assembly  of 
the  saints."  '^  We,  then,  are  they  whom  He  has 
led  into  the  good  land.  What,  then,  mean  the 
milk  and  honey?  This,  that  as  the  infant  is 
kept  alive  first  by  honey,  and  then  by  milk,  so 
also  we,  being  quickened  and  kept  alive  by  the 
faith  of  the  promise  and  by  the  word,  shall  live 
ruling  over  the  earth.  But  He  said  above,^  "  Let 
them  increase,  and  rule  over  the  fishes."  '°  Who 
then  is  able  to  govern  the  beasts,  or  the  fishes,  or 
the  fowls  of  heaven  ?  For  we  ought  to  perceive 
that  to  govern  implies  authority,  so  that  one 
should  command  and  rule.  If,  therefore,  this 
does  not  exist  at  present,  yet  still  He  has  prom- 
ised it  to  us.  When  ?  When  we  ourselves  also 
have  been  made  perfect  [so  as]  to  become  heirs 
of  the  covenant  of  the  Lord." 

CHAP.    VII. FASTING,  AND   THE  GOAT   SEI'IT   AWAY, 

WERE  TYPES   OF   CHRIST. 

Understand,  then,  ye  children  of  gladness, 
that  the  good  Lord  has  foreshown  all  things  to 
us,  that  we  might  know  to  whom  we  ought  for 
everything  to  render  thanksgiving  and  praise. 
If  therefore  the  Son  of  God,  who  is  Lord  [of 
all  things],  and  who  will  judge  the  living  and 
the  dead,  suffered,  that  His  stroke  might  give 
us  life,  let  us  believe  that  the  Son  of  God  could 
not  have  suffered  except  for  our  sakes.  More- 
over, when  fixed  to  the  cross,  He  had  given 
Him  to  drink  vinegar  and  gall.  Hearken  how 
the  priests  of  the  people  '-  gave  previous  indica- 
tions of  this.  His  commandment  having  been 
written,  the  Lord  enjoined,  that  whosoever  did 
not  keep  the  fast  should  be  put  to  death,  be- 
cause He  also  Himself  was  to  offer  in  sacrifice 


'  Ex.  xxxiii.  3. 

2  Ezek.  xi.  19,  xxxvi.  26.  «»• 

3  Cod.  Sin   inserts  "  Himself;  "  comp.  John  i.  14. 
■*  Comp.  Eph.  ii.  21. 

5  Comp.  Ps.  xlii.  2. 

*  Cod.  Sin.  omits  "  He  says." 

7  Cod.  Sin.  omits  "  in  the  midst." 

*  Ps.  xxii.  23;  Heb.  ii.  12. 

9  Cod.  Sin.  has  "  But  we  said  above." 

10  Gen.  i.  28. 

"  These  are  specimens  of  the  "  Gnosis,"  or  faculty  of  bringins;  out 
the  hidden  spiritual  meaning  of  Scripture  referred  to  before.  Many 
more  such  interpretations  follow. 

'-  Cod.  Sin.  reads  "  temple,"  which  is  adopted  by  Hilgenfeld. 


for  our  sins  the  vessel  of  the  Spirit,  in  order 
that  the  type  established  in  Isaac  when  he  was 
offered  uj)on  the  altar  might  be  fully  accom- 
plished. What,  then,  says  He  in  the  prophet? 
"  And  let  them  eat  of  the  goat  which  is  offered, 
with  fasting,  for  all  their  sins."  '^  Attend  care- 
fully :  "  And  let  all  the  priests  alone  eat  the 
inwards,  unwashed  with  vinegar."  Wherefore? 
Because  to  me,  who  am  to  offer  my  flesh  for 
the  sins  of  my  new  people,  ye  are  to  give  gall 
with  vinegar  to  drink :  eat  ye  alone,  while  the 
people  fast  and  mourn  in  sackcloth  and  ashes. 
[These  things  were  done]  that  He  might  show 
that  it  was  necessary  for  Him  to  suffer  for 
them.''*  How,'5  then,  ran  the  commandment? 
Give  your  attention.  Take  two  goats  of  goodly 
aspect,  and  similar  to  each  other,  and  offer 
them.  And  let  the  priest  take  one  as  a  burnt- 
offering  for  sins.'*"  And  what  should  they  do 
with  the  other?  "Accursed,"  says  He,  "is  the 
one."  Mark  how  the  type  of  Jesus  '^  now  comes 
out.  "And  all  of  you  spit  upon  it,  and  pierce 
it,  and  encircle  its  head  with  scarlet  wool,  and 
thus  let  it  be  driven  into  the  wilderness."  And 
when  all  this  has  been  done,  he  who  bears  the 
goat  brings  it  into  the  desert,  and  takes  the 
wool  off  from  it,  and  places  that  upon  a  shrub 
which  is  called  Rachia,^^  of  which  also  we  are 
accustomed  to  eat  the  fruits  '^  when  we  find 
them  in  the  field.  Of  this^°  kind  of  shrub  alone 
the  fruits  are  sweet.  Why  then,  again,  is  this? 
Give  good  heed.  [You  see]  "  one  upon  the 
altar,  and  the  other  accursed  ;  "  and  why  [do 
you  behold]  the  one  that  is  accursed  crowned? 
Because  they  shall  see  Him  then  in  that  day 
having  a  scarlet  robe  about  his  body  down  to 
his  feet ;  and  they  shall  say.  Is  not  this  He 
whom  we  once  despised,  and  pierced,  and 
mocked,  and  crucified?  Truly  this  i^-'  He  who 
then  declared  Himself  to  be  the  Son  of  God. 
For  how  like  is  He  to  Him  !  ^^  With  a  view 
to  this,  [He  required]  the  goats  to  be  of  goodly 
aspect,  and  similar,  that,  when  they  see  Him 
then  coming,  they  may  be  amazed  by  the  like- 
ness of  the  goat.  Behold,  then,-^  the  type  of 
Jesus  who  was  to  suffer.     But  why  is  it  that  they 


'3  Not  to  be  found  in  Scripture,  as  is  the  case  also  with  what  fol- 
lows. Hefele  remarks,  that  "  certain  false  traditions  respecting  the 
Jewish  rites  seem  to  have  prevailed  among  the  Christians  of  the 
second  century,  of  which  Barnabas  here  adopts  some,  as  do  Justin 
{Dial.  c.  Try.  40)  and  Tertullian  {adv.  Jud.  14;  adv.  Marc. 
iii.  7)." 

'■*  Cod.  Sin.  has  "  by  them." 

'5  Cod.  Sin.  reads,  "  what  commanded  He?" 

'6  Cod.  Sin.  reads,  "  one  as  a  burnt-offering,  and  one  for  sins." 

'7  Cod.  Sin.  reads,  "  type  of  God,"  but  it  has  been  corrected  to 
Jesus." 

"*  In  Cod.  Sin.  we  find  "  Rachel."  The  orthography  is  doubtful, 
but  there  is  little  question  that  a  kind  of  bramble-bush  is  intended. 

■9  Thus  the  Latin  interprets;  others  render  "  shoots." 

-°  Cod.  Sin.  has  "  thus  "  instead  of"  this." 

=■  Literally,  "  was." 

2-  The  text  is  here  in  great  confusion,  though  the  meaning  is 
plain.  Dressel  reads,  "  For  how  are  they  alike,  and  why  [does  He 
enjoin]  that  the  goats  should  be  good  and  alike?  "  The  Cod.  Sin. 
reads,  "  How  is  He  like  Him?     For  this  that,"  etc. 

-3  Cod.  Sin.  here  inserts  "  the  goat." 


142 


THE    EPISTLE    OF    BARNABAS. 


place  the  wool  in  the  midst  of  thorns  ?  It  is  a 
type  of  Jesus  set  before  the  view  of  the  Church. 
[They'  place  the  wool  among  thorns],  that 
any  one  who  wishes  to  bear  it  away  may  find  it 
necessary  to  suffer  much,  because  the  thorn  is 
formidable,  and  thus  obtain  it  only  as  the  result 
of  suffering.  Thus  also,  says  He,  "  Those  who 
wish  to  behold  Me,  and  lay  hold  of  My  king- 
dom, must  through  tribulation  and  suffering  ob- 
tain Me."^ 

CHAP.   VIII. — THE   RED   HEIFER  A  T\TE  OF   CHRIST. 

Now  what  do  you  suppose  this  to  be  a  type 
of,  that  a  command  was  given  to  Israel,  that 
men  of  the  greatest  wickedness  ^  should  offer  a 
heifer,  and  slay  and  burn  it,  and  that  then  boys 
should  take  the  ashes,  and  put  these  into  vessels, 
and  bind  round  a  stick  "*  purple  wool  along  with 
hyssop,  and  that  thus  the  boys  should  sprinkle 
the  people,  one  by  one,  in  order  that  they  might 
be  purified  from  their  sins  ?  Consider  how  He 
speaks  to  you  with  simplicity.  The  calf 5  is 
Jesus  :  the  sinful  men  offering  it  are  those  who 
led  Him  to  the  slaughter.  But  now  the  men  are 
no  longer  guilty,  are  no  longer  regarded  as  sin- 
ners.^ And  the  boys  that  sprinkle  are  those  that 
have  proclaimed  to  us  the  remission  of  sins  and 
purification  of  heart.  To  these  He  gave  author- 
ity to  preach  the  Gospel,  being  twelve  in  number, 
corresponding  to  the  twelve  tribes  ^  of  Israel. 
But  why  are  there  three  boys  that  sprinkle  ?  To 
correspond  ^  to  Abraham,  and  Isaac,  and  Jacob, 
because  these  were  great  with  God.  And  why 
was  the  wool  [placed]  upon  the  wood?  Be- 
cause by  wood  Jesus  holds  His  kingdom,  so 
that  [through  the  cross]  those  believing  on  Him 
shall  live  for  ever.  But  why  was  hyssop  joined 
with  the  wool?  Because  in  His  kingdom  the 
days  will  be  evil  and  polluted  in  which  we  shall 
be  saved,  [and]  because  he  who  suffers  in  body 
is  cured  through  the  cleansing  9  efficacy  of  hys- 
sop. And  on  this  account  the  things  which 
stand  thus  are  clear  to  us,  but  obscure  to  them, 
because  they  did  not  hear  the  voice  of  the  Lord. 

CHAP.    IX. THE   SPIRITUAL   MEANING   OF    CIRCUM- 
CISION. 

He  speaks  moreover  concerning  our  ears,  how 
He  hath  circumcised  both  them  and  our  heart. 


'  Cod.  Sin.  reads,  "  for  as  he  who  ...  so,  says  he,"  etc. 

^  Comp.  Acts  xiv.  22. 

3  Literally,  "men  in  whom  sins  are  perfect."  Of  this,  and  much 
more  that  follows,  no  mention  is  made  in  Scripture. 

■»  Cod.  Sin.  has  "  upon  sticks,"  and  adds,  "  Behold  again  the  type 
of  the  cro.ss,  both  the  scarlet  wool  and  the  hyssop," — adopted  by 
Hilgenfeld. 

S  Cod.  Sin.  has,  "  the  law  is  Christ  Jesus,"  corrected  to  the  above. 

*•  The  Greek  text  is,  "  then  no  longer  [  sinful  1  men,  no  longer  the 
glory  of  sinners,"  which  Dressel  defends  and  Hilgenfeld  adopts,  but 
which  is  surely  corrupt. 

'  Literally,  "  in  witness  of  the  tribes." 

8  "  In  witness  of" 

9  Thus  the  sense  seems  to  require,  and  thus  Dressel  translates, 
though  it  is  difficult  to  extract  such  a  meaning  from  the  Greek 
text. 


The  Lord  saith  in  the  prophet,  "  In  the  hearing 
of  the  ear  they  obeyed  me."  '°  And  again  He 
saith,  "  By  hearing,  those  shall  hear  who  are  afar 
off;  they  shall  know  what  I  have  done."  "  And, 
"  Be  ye  circumcised  in  your  hearts,  saith  the 
Lord."  '^  And  again  He  says,  "  Hear,  O  Israel, 
for  these  things  saith  the  Lord  thy  God."  '^  And 
once  more  the  Spirit  of  the  Lord  proclaims, 
"Who  is  he  that  wishes  to  live  for  ever?  By 
hearing  let  him  hear  the  voice  of  my  servant,"  '•* 
And  again  He  saith,  "  Hear,  O.  heaven,  and  give 
ear,  O  earth,  for  God  '5  hath  spoken."  ^^  These 
are  in  proof.  '7  And  again  He  saith,  "  Hear  the 
word  of  the  Lord,  ye  rulers  of  fhis  people."  '^ 
And  again  He  saith,  "  Hear,  ye  children,  the 
voice  of  one  crying  in  the  wilderness."  '^  There- 
fore He  hath  circumcised  our  ears,  that  we 
might  hear  His  word  and  believe,  for  the  cir- 
cumcision in  which  they  trusted  is  abolished.^" 
For  He  declared  that  circumcision  was  not  of 
the  flesh,  but  they  transgressed  because  an  evil 
angel  deluded  them.  ^'  He  saith  to  them, 
"These  things  saith  the  Lord  your  God"  — 
(here ^^  I  find  a  new^^  commandment)  — "Sow 
not  among  thorns,  but  circumcise  yourselves  to 
the  Lord."  ^'*  And  why  speaks  He  thus  :  "  Cir- 
cumcise the  stubbornness  of  your  heart,  and 
harden  not  your  neck  ?  "  -5  And  again  :  "  Behold, 
saith  the  Lord,  all  the  nations  are  uncircumcised  ^^ 
in  the  flesh,  but  this  people  are  uncircumcised 
in  heart."  -7  But  thou  wilt  say,  "Yea,  verily  the 
people  are  circumcised  for  a  seal."  But  so  also 
is  every  Syrian  and  Arab,  and  all  the  priests  of 
idols  :  are  these  then  also  within  the  bond  of  His 
covenant?-*^  Yea,  the  Egyptians  also  practise 
circumcision.  Learn  then,  my  children,  con- 
cerning all  things  richly,  -^  that  Abraham,  the 
first  who  enjoined  circumcision,  looking  forward 
in  spirit  to  Jesus,  practised  that  rite,  having  re- 
ceived the  mysteries  3°  of  the  three  letters.  For 
[  the  Scripture  ]  saith,  "And  Abraham  circum- 


'°  Ps.  xviii.  44 

''  Isa.   xxxiii.  13. 

12  Jer.  iv.  4 

'3  Jer.  vii.  2. 

'■t  Ps.  xxxiv.  11-13.  The  first  clause  of  this  sentence  is  wanting 
in  Cod.  Sin. 

'5  Cod.  Sin.  has  "  Lord." 

'6  Isa.  i.  2. 

''  In  proof  of  the  spiritual  meaning  of  circumcision;  but  Hilgen- 
feld joins  the  words  to  the  preceding  sentence. 

"*  Isa.  i.  10. 

'9  Cod.  Sin.  reads,  "  it  is  the  voice,"  corrected,  however,  as  above. 

^°  Cod.  Sin.  has,  "  that  we  might  hear  the  word,  and  not  only  be- 
lieve," plainly'  a  corrupt  te.xt. 

-■  Cod.  Sin.,  at  first  hand,  has  "  slew  them,"  but  is  corrected  as 
above. 

22  The  meaning  is  here  very  obscure,  but  the  above  rendering  and 
punctuation  seem  preferable  to  any  other. 

23  Cod.  Sin.,  with  several  other  Mss.,  leaves  out  "  new." 

24  Jer.  iv.  3.     Cod.  Sin.  has  "  God"  instead  of"  Lord." 

25  Deut.  X.  16. 

^^  This  contrast  seems  to  be  marked  in  the  original.  Cod.  Sin. 
has,  "  Behold,  receive  again." 

27  Jer.  ix.  25,  26. 

28  Dressel  and  Hilgenfeld  read,  "  their  covenant,"  as  does  Cod. 
Sin.;  we  have  followed  Hefele. 

29  Cod.  Sin.  has  "  children  of  love  ,"  omitting  "  richly,"  and  insert- 
ing it  before  "  looking  forward." 

30  Literally,  "  doctrines." 


THE   EPISTLE    OF    BARNABAS. 


14: 


cised  ten,  and  eight,  and  three  hundred  men 
of  his  household.'"  What,  then,  was  the  knowl- 
edge given  to  him  in  this?  Learn  the  eighteen 
first,  and  then  the  three  hundred.^  The  ten 
and  the  eight  are  thus  denoted  —  Ten  by  I,  and 
Eight  by  H.  ^  You  have  [the  initials  of  the 
name  of]  Jesus.  And  because  •*  the  cross  was 
to  express  the  grace  [of  our  redemption]  by  the 
letter  T,  he  says  also,  "  Three  Hundred."  He 
signifies,  therefore,  Jesus  by  two  letters,  and  the 
cross  by  one.  He  knows  this,  who  has  put 
within  us  the  engrafted  5  gift  of  His  doctrine. 
No  one  has  been  admitted  by  me  to  a  more 
excellent  piece  of  knowledge''  than  this,  but  I 
know  that  ye  are  worthy. 

CHAP.  X.  —  SPIRITUAL  SIGNIFICANCE  OF  THE  PRE- 
CEPTS OF  MOSES  RESPECTING  DIFFERENT  KINDS 
OF   FOOD. 

Now,  wherefore  did  Moses  say,  "Thou  shalt 
not  eat  the  swine,  nor  the  eagle,  nor  the  hawk, 
nor  the  raven,  nor  any  fish  which  is  not  possessed 
of  scales?  "7  He  embraced  three  doctiines  in 
his  mind  [in  doing  so].  Moreover,  the  Lord 
saith  to  them  in  Deuteronomy,  "  And  I  will  es- 
tablish my  ordinances  among  this  people."  ^  Is 
there  then  not  a  command  of  God  that  they 
should  not  eat  [these  things]  ?  There  is,  but 
Moses  spoke  with  a  spiritual  reference.^  For 
this  reason  he  named  the  swine,  as  much  as  to 
say,  "Thou  shalt  not  join  thyself  to  men  who 
resemble  swine."  For  when  they  live  in  pleas- 
ure, they  forget  their  Lord  ;  but  when  they  come 
to  want,  they  acknowledge  the  Lord.  And  [in 
like  manner]  the  swine,  when  it  has  eaten,  does 
not  recognize  its  master ;  but  when  hungry  it 
cries  out,  and  on  receiving  food  is  quiet  again. 
"  Neither  shalt  thou  eat,"  says  he  "  the  eagle, 
nor  the  hawk,  nor  the  kite,  nor  the  raven." 
"Thou  shalt  not  join  thyself,"  he  means,  "to 
such  men  as  know  not  how  to  procure  food  for 
themselves  by  labour  and  sweat,  but  seize  on 
that  of  others  in  their  iniquity,  and  although 
wearing  an  aspect  of  simplicity,  are  on  the  watch 
to  plunder  others."  '°  So  these  birds,  while  they 
sit  idle,  inquire  how  they  may  devour  the  flesh 


'  Not  found  in  Scripture;  but  comp.  Gen.  xvii.  26,  27,  xiv.  14. 

2  Cod.  Sin.  inserts,  "  and  then  making  a  pause." 

3  This  sentence  is  altogether  omitted  by  inadvertence  in  Cod.  Sin. 
*  Some  MS.s.  here  read,  "and   further:"  the  above  is  the  reading 

in  Cod.  Sin.,  and  is  also  that  of  Hefele. 

5  This  is  rendered  in  the  Latin,  "  the  more  profound  gift,"  re- 
ferring, as  it  does,  to  the  Gnosis  of  the  initiated.  The  same  word  is 
used  in  chap.  i. 

6  Literally,  "  has  learned  a  more  germane  (or  genuine)  word 
from  me,"  beuig  an  idle  vaunt  on  account  of  the  ingenuity  in  inter- 
preting Scripture  he  has  just  displayed. 

"  Cod.  Sin.  has  "  portion,"  corrected,  however,  as  above.  See 
Lev.  xi.  and  Deut.  xiv. 

5  Deut.  iv.  I. 

9  Literally,  "  in  spirit." 

'°  CM.  Sin.  inserts.  "  and  gaze  about  for  some  way  of  escape  on 
account  of  their  greediness,  even  as  these  birds  alone  do  not  procure 
food  for  themselves  (by  labour),  but  sitting  idle,  seek  to  devour  the 
flesh  of  others."  The  text  as  above  seems  preferable:  Hilgenfeld, 
however,  follows  the  Greek. 


of  Others,  proving  themselves  pests  [to  all]  by 
their  wickedness.  "  And  thou  shalt  not  eat,"  he 
says,  "  the  lamprey,  or  the  polypus,  or  the  cuttle- 
fish." He  means,  "  Thou  shalt  not  join  thyself 
or  be  like  to  such  men  as  are  ungodly  to  the 
end,  and  are  condemned"  to  death."  In  like 
manner  as  those  fishes,  above  accursed,  float  in 
the  deep,  not  swimming  [on  the  surface]  like 
the  rest,  but  make  their  abode  in  the  mud  which 
lies  at  the  bottom.  Moreover,  "  Thou  shalt 
not,"  he  says,  "eat  the  hare."  Wherefore? 
"  Thou  shalt  not  be  a  corrupter  of  boys,  nor 
like  unto  such."  '^  Because  the  hare  multiplies, 
year  by  year,  the  places  of  its  conception ;  for 
as  many  years  as  it  lives  so  many  '^  it  has. 
Moreover,  "Thou  shalt  not  eat  the  hyena." 
He  means,  "Thou  shalt  not  be  an  adulterer, 
nor  a  corrupter,  nor  be  like  to  them  that  are 
such."  Wherefore?  Because  that  animal  an- 
nually changes  its  sex,  and  is  at  one  time  male, 
and  at  another  female.  Moreover,  he  has  rightly 
detested  the  weasel.  For  he  means,  "  Thou 
shalt  not  be  like  to  those  whom  we  hear  of  as 
committing  wickedness  with  the  mouth, '■♦  on  ac- 
count of  their  uncleanness ;  nor  shalt  thou  be 
joined  to  those  impure  women  who  commit  ini- 
quity with  the  mouth.  For  this  animal  conceives 
by  the  mouth."  Moses  then  issued  '5  three  doc- 
trines concerning  meats  with  a  spiritual  signifi- 
cance ;  but  they  received  them  according  to 
fleshly  desire,  as  if  he  had  merely  spoken  of 
[literal]  meats.  David,  however,  comprehends 
the  knowledge  of  the  three  doctrines,  and  speaks 
in  like  manner  :  "  Blessed  is  the  man  who  hath 
not  walked  in  the  counsel  of  the  ungodly,"  '^ 
even  as  the  fishes  [referred  to]  go  in  darkness 
to  the  depths  [of  the  sea]  ;  "  and  hath  not 
stood  in  the  way  of  sinners,"  even  as  those  \\ho 
profess  to  fear  the  Lord,  but  go  astray  like  swine  ; 
"  and  hath  not  sat  in  the  seat  of  scorners,"  ''  even 
as  those  birds  that  lie  in  wait  for  prey.  Take  a 
full  and  firm  grasp  of  this  spiritual  ■**  knowledge. 
But  Moses  says  still  further,  "  Ye  shall  eat  every 
animal  that  is  cloven-footed  and  ruminant." 
What  does  he  mean?  [The  ruminant  animal 
denotes  him]  who,  on  receiving  food,  recognizes 
Him  that  nourishes  him,  and  being  satisfied 
by  Him,'9  is  visibly  made  glad.  Well  spake 
[Moses],  having  respect  to  the  commandment. 


"  Cod.  Sin.  h.as,  "condemned  already." 

■-  Dressel  has  a  note  upon  this  passage,  in  which  he  refers  the 
words  we  have  rendered  "  corrupters  of  boys,"  to  those  who  by  their 
dissolute  lives  waste  their  fortunes,  and  so  entail  destruction  on  their 
children ;  but  this  does  not  appear  satisfactory.  Comp.  Clem.  Alex. 
Pcedag.  ii.  lo. 

'3  We  have  left  rpuTra?  untranslated.    [Cavities,  i.e.  of  conception]. 

'■•  Cod.  Sin.  has,  "  with  the  body  through  uncleanness,"  and  so 
again  in  the  last  clause. 

'5  Cod.  Sin.  inserts,  "  having  received." 

16  Ps    i.  I. 

'^  Literally,  "of  the  pestilent." 

'"  Cod.  Sin.  reads  "  perfectly  "  instead  of  "  perfect,"  as  do  most 
Mss.;  but,  according  to  Dressel,  we  should  read,  "have  a  perfect 
knowledge  concerning  the  food."     Hilgenfeld  follows  the  Greek. 

'9  Or,  "  resting  upon  Him," 


144 


THE   EPISTLE    OF    BARNABAS. 


What,  then,  does  he  mean  ?  That  we  ought  to 
join  ourselves  to  those  that  fear  the  Lord,  those 
who  mecHtate  in  their  heart  on  the  command- 
ment which  they  have  received,  those  who  both 
utter  the  judgments  of  the  Lord  and  observe 
them,  those  who  know  that  meditation  is  a  work 
of  gladness,  and  who  ruminate  '  upon  the  word 
of  the  Lord.  But  what  means  the  cloven- 
footed  ?  That  the  righteous  man  also  walks  in 
this  world,  yet  looks  forward  to  the  holy  state  ^ 
[to  come].  Behold  how  well  Moses  legislated. 
But  how  was  it  possible  for  them  to  understand 
or  comprehend  these  things?  We  then,  rightly 
understanding  his  commandments,^  explain  them 
as  the  Lord  intended.  For  this  purpose  He  cir- 
cumcised our  ears  and  our  hearts,  that  we  might 
understand  these  things. 

CHAP.  XI. BAPTISM    AND   THE    CROSS    PREFIGURED 

IN   THE    OLD   TESTAMENT. 

Let  US  further  inquire  whether  the  Lord  took 
any  care  to  foreshadow  the  water  [of  baptism] 
and  the  cross.  Concerning  the  water,  indeed, 
it  is  written,  in  reference  to  the  Israelites,  that 
they  should  not  receive  that  baptism  which  leads 
to  the  remission  of  sins,  but  should  procure  '* 
another  for  themselves.  The  prophet  therefore 
declares,  "  Be  astonished,  O  heaven,  and  let  the 
earth  tremble  5  at  this,  because  this  people  hath 
committed  two  great  evils  :  they  have  forsaken 
Me,  a  living  fountain,  and  have  hewn  out  for 
themselves  broken  cisterns.^  Is  my  holy  hill 
Zion  a  desolate  rock  ?  For  ye  shall  be  as  the 
fledglings  of  a  bird,  which  fly  away  when  the 
nest  is  removed."  7  And  again  saith  the  prophet, 
"  I  will  go  before  thee  and  make  level  the  moun- 
tains, and  will  break  the  brazen  gates,  and  bruise 
in  pieces  the  iron  bars  ;  and  I  will  give  thee  the 
secret,**  hidden,  invisible  treasures,  that  they 
may  know  that  I  am  the  Lord  God."  9  And 
"  He  shall  dwell  in  a  lofty  cave  of  the  strong 
rock."  '°  Furthermore,  what  saith  He  in  refer- 
ence to  the  Son?  "  His  water  is  sure  j  "  ye  shall 
see  the  King  in  His  glory,  and  your  soul  shall 
meditate  on  the  fear  of  the  Lord."  '^  And  again 
He  saith  in  another  prophet,  "The  man  who 
doeth  these  things  shall  l)e  like  a  tree  planted 
by  the  courses  of  waters,  which  shall  yield  its 
fruit  in  due  season  ;  and  his  leaf  shall  not  fade, 
and  all  that  he  doeth  shall  prosper.     Not  so  are 


'  Cod.  Sin.  here  has  the  singular,  "  one  who  ruminates." 

2  Literally,  "  holy  age  " 

3  Cod.  Sin.  inserts  again,  "  rightly." 
*  Literally,  "  should  build." 

5  Cod.  Sin.  has,  "  confine  still  more,"  corrected  to  "  tremble  still 
more." 

6  Cod.  Sin.  has,  "  have  dug  a  pit  of  death."     See  Jer.  ii.  12,  13. 
'  Comp.  Isa   xvi.  i,  2. 

8  Literally,  "  dark."     Cod.  Sin.  has,  "  of  darkness." 

9  Isa.  xlv.  2,  3. 

'°  Isa.  xxxiii.  16.     Cod.  Sin.  has,  "  thou  shalt  dwell." 
"  Cod.  Sin.  entirely  omits  the  question   given   above,  and  joins 
"  the  water  is  sure  "  to  the  former  sentence. 
'^  Isa.  xxxiii.  i6-i8. 


the  ungodly,  not  so,  but  even  as  chaff,  which  the 
wind  sweeps  away  from  the  face  of  the  earth. 
Therefore  the  ungodly  shall  not  stand  in  judg- 
ment, nor  sinners  in  the  counsel  of  the  just ;  for 
the  Lord  knoweth  the  way  of  the  righteous,  but 
the  way  of  the  ungodly  shall  perish."  '^  Mark 
how  He  has  described  at  once  both  the  water  and 
the  cross.  For  these  words  imply.  Blessed  are 
they  who,  placing  their  trust  in  the  cross,  have 
gone  down  into  the  water ;  for,  says  He,  they 
shall  receive  their  reward  in  due  time  :  then  He 
declares,  I  will  recompense  them.  But  now 
He  saith,'+  "  Their  leaves  shall  not  fade."  This 
meaneth,  that  every  word  which  proceedeth  out 
of  your  mouth  in  faith  and  love  shall  tend  to 
bring  conversion  and  hope  to  many.  Again, 
another  prophet  saith,  "  And  the  land  of  Jacob 
shall  be  extolled  above  every  land." '5  This 
meaneth  the  vessel  of  His  Spirit,  which  He  shall 
glorify.  Further,  what  says  He  ?  "  And  there 
was  a  river  flowing  on  the  right,  and  from  it 
arose  beautiful  trees ;  and  whosoever  shall  eat 
of  them  shall  live  for  ever."  '^  This  meaneth, '^ 
that  we  indeed  descend  into  the  water  full  of 
sins  and  defilement,  but  come  up,  bearing  fruit 
in  our  heart,  having  the  fear  [of  God]  and  trust 
in  Jesus  in  our  spirit.  "  And  whosoever  shall 
eat  of  these  shall  live  for  ever."  This  meaneth  : 
Whosoever,  He  declares,  shall  hear  thee  speak- 
ing, and  believe,  shall  live  for  ever. 

CHAP.     XII. THE     CROSS    OF    CHRIST    FREQUENTLY 

ANNOUNCED    IN   THE    OLD    TESTAMENT. 

In  like  manner  He  points  to  the  cross  of  Christ 
in  another  prophet,  who  saith, '^  "  And  when  shall 
these  things  be  accomplished?  And  the  Lord 
saith.  When  a  tree  shall  be  bent  down,  and  again 
arise,  and  when  blood  shall  flow  out  of  wood."  "^ 
Here  again  you  have  an  intimation  concerning 
the  cross,  and  Him  who  should  be  crucified. 
Yet  again  He  speaks  of  this  ^°  in  Moses,  when 
Israel  was  attacked  by  strangers.  And  that  He 
might  remind  them,  when  assailed,  that  it  was 
on  account  of  their  sins  they  were  delivered  to 
death,  the  Spirit  speaks  to  the  heart  of  Moses, 
that  he  should  make  a  figure  of  the  cross,"^'  and 
of  Him  about  to  suffer  thereon  ;  for  unless  they 
put  their  trust  in  Him,  they  shall  be  overcome 
for  ever.  Moses  therefore  placed  one  weapon 
above  another  in  the  midst  of  the  hill,^^  and 


"  Ps.  i.  3-6. 

'■*  Cod.  Sin  has,  "  what  meaneth?  " 
■5  Zeph.  iii.  19. 
■6  Ezek.  xlvii    12. 
'7  Omitted  in  Cod.  Sin. 

■8  Cod.  Sin.  refers  this  to  God,  and  not  to  the  prophet. 
'9  From  some  unknown  apocryphal  book.     Hilgenfeld  compares 
Hab.  ii.  II. 

-°  Cod.  Sin.  reads,  "  He  speaks  to  Moses." 

21  Cod.  Sin.  omits  "  and." 

22  Cod.  Sin.  reads  nvyixri^,  which  must  here  be  translated  "heap  " 
or  "  mass."  According  to  Hilgenfeld,  however,  nvyiiri  is  here  ecjuiva- 
lent  to  TTvyiiaxia,  "  a  fight."  The  meaning  would  then  be,  that 
"  Moses  piled  weapon  upon  weapon  in  the  midst  of  the  iiiii/f,"  in- 
stead of  "  hill"  {miyyji),  as  above. 


THE   EPISTLE   OF    BARNABAS. 


145 


standing  upon  it,  so  as  to  be  higher  than  all  the 
people,  he  stretched  forth  his  hands,'  and  thus 
again  Israel  acquired  the  mastery.  But  when 
again  he  let  down  his  hands,  they  were  again 
destroyed.  For  what  reason  ?  That  they  might 
know  tliat  they  could  not  be  saved  unless  they 
put  their  trust  in  Him.^  And  in  another  prophet 
He  declares,  "All  day  long  I  have  stretched 
forth  My  hands  to  an  unbelieving  people,  and  one 
that  gainsays  My  righteous  way."  ^  'And  again 
Moses  makes  a  type  of  Jesus,  [signifying]  that 
it  was  necessary  for  Him  to  suffer,  [and  also] 
that  He  would  be  the  author  of  life ■♦  [to  others], 
whom  .they  believed  to  have  destroyed  on  the 
cross  5  when  Israel  was  falling.  For  since  trans- 
gression was  committed  by  Eve  through  means 
of  the  serpent,  [the  Lord]  brought  it  to  pass 
that  every  [kind  of]  serpents  bit  them,  and  they 
died,^  that  He  might  convince  them,  that  on  ac- 
count of  their  transgression  they  were  given  over 
to  the  straits  of  death.  Moreover  Moses,  when 
he  commanded,  "  Ye  shall  not  have  any  graven 
or  molten  [image]  for  your  God,"  ^  did  so  that 
he  might  reveal  a  type  of  Jesus.  Moses  then 
makes  a  brazen  serpent,  and  places  it  upon 
a  beam,**  and  by  proclamation  assembles  the 
people.  When,  therefore,  they  were  come  to- 
gether, they  besought  Moses  that  he  would  offer 
sacrifice  ^  in  their  behalf,  and  pray  for  their  re- 
covery. And  Moses  spake  unto  them,  saying, 
"  When  any  one  of  you  is  bitten,  let  him  come 
to  the  serpent  placed  on  the  pole ;  and  let  him 
hope  and  believe,  that  even  though  dead,  it  is 
able  to  give  him  life,  and  immediately  he  shall 
be  restored."  '°  And  they  did  so.  Thou  hast 
in  this  also  [an  indication  of]  the  glory  of 
Jesus ;  for  in  Him  and  to  Him  are  all  things." 
What,  again,  says  Moses  to  Jesus  (Joshua)  the 
son  of  Nave,  when  he  gave  him  '^  this  name,  as 
being  a  prophet,  with  this  view  only,  that  all  the 
people  might  hear  that  the  Father  would  reveal 
all  things  con-^erning  His  Son  Jesus  to  the  son  '^ 
of  Nave?  This  name  then  being  given  him 
when  he  sent  him  to  spy  out  the  land,  he  said, 
"  Take  a  book  into  thy  hands,  and  write  what 
the  Lord  declares,  that  the  Son  of  God  will  in 
the  last  days  cut  off  from  the  roots  all  the  house 
of  Amalek."  ■•♦     Behold  again  :   Jesus  who  was 


'  Thus  standing  in  the  form  of  a  cross. 

"  Or,  as  some  read,  "  in  the  cross." 

3  Isa.  Ixv.  2. 

*  Cod.  Sin.  has,  "  and  He  shall  make  him  alive." 

5  Literally,  "  the  sign." 

6  Comp.  Num.  xxi.  6-9;  John  iii.  14-18. 

7  Deut.  xxvii.  15.     Cod.  Sin.  reads,  "  molten  or  graven." 

8  Instead  of  iv  Sokco,  "  on  a  beam,"  Cod.  Sin.  with  other  MSS.  has 
cfiofco!,  "  manifestly,"  which  is  adopted  by  Hilgenfeld. 

9  Cod.  Sin.  simply  reads,  "  offer  supplication." 
1°  Num.  xxi.  9. 

"  Comp.  Col.  i.  16. 

'-  Cod  Sin.  has  the  imperative,  "  Put  on  him;  "  but  it  is  connected 
as  above. 

'3  Cod.  Sin.  closes  the  sentence  with  Jesus,  and  inserts,  "  Moses 
said  therefore  to  Jesus." 

'*  Ex.  xvii.  14. 


manifested,  both  by  type  and  in  the  flesh, '5  is 
not  the  Son  of  man,  but  the  Son  of  God.  Since, 
therefore,  they  were  to  say  that  Christ  was  the 
son  '^  of  David,  fearing  and  understanding  the 
error  of  the  wicked,  he  saith,  "The  Lord  said 
unto  my  Lord,  Sit  at  My  right  hand,  until  I 
make  Thine  enemies  Thy  footstool."  '7  And 
again,  thus  saith  Isaiah,  "The  Lord  said  to 
Christ,'**  my  Lord,  whose  right  hand  I  have 
holden,'9  that  the  nations  should  yield  obedience 
before  Him ;  and  I  will  break  in  pieces  the 
strength  of  kings."  ^°  Behold  how  David  calleth 
Him  Lord  and  the  Son  of  God. 

CHAP,    XIII.  —  CHRISTIANS,    AND     NOT     JEWS,    THE 
HEIRS    OF   THE   COVENANT. 

But  let  us  see  if  this  people  ^'  is  the  heir,  or 
the  former,  and  if  the  covenant  belongs  to  us 
or  to  them.  Hear  ye  now  what  the  Scripture 
saith  concerning  the  people.  Isaac  prayed  for 
Rebecca  his  wife,  because  she  was  barren ;  and 
she  conceived.^^  Furthermore  also,  Rebecca  went 
forth  to  inquire  of  the  Lord ;  and  the  Lord  said 
to  her,  "  Two  nations  are  in  thy  womb,  and  two 
peoples  in  thy  belly ;  and  the  one  people  shall 
surpass  the  other,  and  the  elder  shall  serve  the 
younger."  ^^  You  ought  to  understand  who  was 
Isaac,  who  Rebecca,  and  concerning  what  per- 
sons He  declared  that  this  people  should  be 
greater  than  that.  And  in  another  prophecy 
Jacob  speaks  more  clearly  to  his  son  Joseph, 
saying,  "  Behold,  the  Lord  hath  not  deprived 
me  of  thy  presence  ;  bring  thy  sons  to  me,  that 
I  may  bless  them."  ^*  And  he  brought  Manasseh 
and  Ephraim,  desiring  that  Manasseh  ^5  should 
be  blessed,  because  he  was  the  elder.  With 
this  view  Joseph  led  him  to  the  right  hand  of 
his  father  Jacob.  But  Jacob  saw  in  spirit  the 
type  of  the  people  to  arise  afterwards.  And 
what  says  [the  Scripture]  ?  And  Jacob  changed 
the  direction  of  his  hands,  and  laid  his  right 
hand  upon  the  head  of  Ephraim,  the  second 
and  younger,  and  blessed  him.  And  Joseph 
said  to  Jacob,  "  Transfer  thy  right  hand  to  the 
head  of  Manasseh,^^  for  he  is  my  first-born  son."  ^^ 
And  Jacob  said,  "  I  know  it,  my  son,  I  know  it ; 
but  the  elder  shall  serve  the  younger  :  yet  he  also 
shall  be  blessed."  ^^  Ye  see  on  whom  he  laid^** 
[his  hands],  that  this  people  should  be  first,  and 


'5  Comp.  I  Tim.  iii.  i6. 

'^  That  is,  merely  human:  a  reference  is  supposed  to  the  Ebio- 
nites. 

■'7  Ps.  ex.  i;  Matt.  xxii.  43-45. 

'8  Cod.  Sin.  corrects  "  to  Cyrus,"  as  LXX. 

'9  Cod.  Sin.  has,  "  he  has  taken  hold." 

20  Isa.  xlv.  I. 

21  That  is,  "  Christians." 
^2  Gen.  xxv.  21. 

23  Gen.  xxv.  23. 
^*  Gen.  xlviii.  11,  g. 

25  Cod.  Sin.  reads  each  time  "  Ephriim,"  by  a  manifest  mistake, 
instead  of  Manasseh. 

26  Gen.  xlviii.  18. 
2?  Gen.  xlviii.  19. 

28  Or,  "  of  whom  he  willed." 


146 


THE    EPISTLE    OF    BARNABAS. 


heir  of  the  covenant.  If  then,  still  further,  the 
same  thing  was  intimated  through  Abraham,  we 
reach  the  perfection  of  our  knowledge.  What, 
then,  says  He  to  Abraham  ?  "  Because  thou 
hast  believed,'  it  is  imputed  to  thee  for  right- 
eousness :  behold,  I  have  made  thee  the  father 
of  those  nations  who  believe  in  the  Lord  while 
in  [a  state  of]  uncircumcision."  ^ 

CHAP.    XIV. THE   LORD    HATH   GIVEN   US  THE  TES- 
TAMENT  WHICH    MOSES    RECEIVED   AND    BROKE. 

Yes  [it  is  even  so]  ;  but  let  us  inquire  if  the 
Lord  has  really  given  that  testament  which  He 
swore  to  the  fathers  that  He  would  give  ^  to  the 
people.  He  did  give  it ;  but  they  were  not 
worthy  to  receive  it,  on  account  of  their  sins. 
For  the  prophet  declares,  "  And  Moses  was  fast- 
ing forty  days  and  forty  nights  on  Mount  Sinai, 
that  he  might  receive  the  testament  of  the  Lord 
for  the  people."  *  And  he  received  from  the 
Lord  5  two  tables,  written  in  the  spirit  by  the 
finger  of  the  hand  of  the  Lord.  And  Moses 
having  received  them,  carried  them  down  to  give 
to  the  people.  And  the  Lord  said  to  Moses, 
"  Moses,  Moses,  go  down  quickly  ;  for  thy  peo- 
ple hath  sinned,  whom  thou  didst  bring  out  of 
the  land  of  Egypt."  ^  And  Moses  understood 
that  they  had  again  ^  made  molten  images  ;  and 
he  threw  the  tables  out  of  his  hands,  and  the 
tables  of  the  testament  of  the  Lord  were  broken. 
Moses  then  received  it,  but  they  proved  them- 
selves unworthy.  Learn  now  how  we  have  re- 
ceived it.  Moses,  as  a  servant,*^  received  it ;  but 
the  Lord  himself,  having  suffered  in  our  behalf, 
hath  given  it  to  us,  that  we  should  be  the  people 
of  inheritance.  But  He  was  manifested,  in  order 
that  they  might  be  perfected  in  their  iniquities, 
and  that  we,  being  constituted  heirs  through 
Him,9  might  receive  the  testament  of  the  Lord 
Jesus,  who  was  prepared  for  this  end,  that  by 
His  personal  manifestation,  redeeming  our  hearts 
(which  were  already  wasted  by  death,  and  given 
over  to  the  iniquity  of  error)  from  darkness,  He 
might  by  His  word  enter  into  a  covenant  with 
us.  For  it  is  written  how  the  Father,  about  to 
redeem  '°  us  from  darkness,  commanded  Him 
to  prepare  "  a  holy  people  for  Himself.  The 
prophet  therefore  declares,  "  I,  the  Lord  Thy 
God,  have  called  Thee  in  righteousness,  and  will 


'  Cod.  Sin.  has,  "when  alone  believing,"  and  is  followed  by  Hil- 
genfeld  to  this  effect:  "  What,  then,  says  He  to  Abraham,  when, 
alone  believing,  he  was  placed  in  righteousness?     Behold,"  etc. 

2  Gen.  XV.  6,  xvii.  5;   comp.  Rom.  iv.  3. 

3  Cod.  Sin.  absurdly  repeats  "  to  give." 
^  Ex.  xxiv.  18. 

5  Ex.  xxxi.  18. 

*  Ex.  xxxii.  7;  Deut.  ix.  12. 

7  Cod.  Sin.  reads,  "for  themselves." 

^  Comp.  Heb.  iii.  5. 

9  Cod.  Sin.  and  other  mss.  read,  "  through  Him  who  inherited." 

'°  Cod.  Sin.  refers  this  to  Christ. 

"  Cod.  Sin.  reads,  "  be  prepared."  Hilgenfeld  follows  Cod.  Sin. 
so  far,  and  reads,  "  For  it  is  written  how  the  Father  commanded  Him 
who  was  to  redeem  us  from  darkness  (aiiTui  —  kvipuxja-^xtvos)  to  pre- 
pare a  holy  people  for  Himself." 


hold  Thy  hand,  and  will  strengthen  Thee  ;  and 
I  have  given  Thee  for  a  covenant  to  the  people, 
for  a  light  to  the  nations,  to  open  the  eyes  of  the 
blind,  and  to  bring  forth  from  fetters  them  that 
are  bound,  and  those  that  sit  in  darkness  out  of 
the  prison-house."  '^  Ye  perceive, '3  then,  whence 
we  have  been  redeemed.  And  again,  the  prophet 
says,  "  Behold,  I  have  appointed  Thee  as  a  light 
to  the  nations,  that  Thou  mightest  be  for  salva- 
tion even  to  the  ends  of  the  earth,  saith  the  Lord 
God  that  redeemeth  thee."  '•♦  And  again,  the 
prophet  saith,  "The  Spirit  of  the  Lord  is  upon 
me ;  because  He  hath  anointed  me  to  preach 
the  Gospel  to  the  humble  :  He  hath  sent  me  to 
heal  the  broken-hearted,  to  proclaim  deliverance 
to  the  captives,  and  recovery  of  sight  to  the 
blind ;  to  announce  the  acceptable  year  of  the 
Lord,  and  the  day  of  recompense ;  to  comfort 
all  that  mourn."  '5 

CHAP.    XV. THE    FALSE   AND    THE   TRUE    SABBATH. 

Further,  '^  also,  it  is  written  concerning  the 
Sabbath  in  the  Decalogue  which  [the  Lord] 
spoke,  face  to  face,  to  Moses  on  Mount  Sinai, 
"  And  sanctify  ye  the  Sabbath  of  the  Lord  with 
clean  hands  and  a  pure  heart."  '^  And  He  says 
in  another  place,  "  If  my  sons  keep  the  Sabbath, 
then  will  I  cause  my  mercy  to  rest  upon  them."'** 
The  Sabbath  is  mentioned  at  the  beginning  of 
the  creation  [thus]  :  "And  God  made  in  six 
days  the  works  of  His  hands,  and  made  an  end 
on  the  seventh  day,  and  rested  on  it,  and  sancti- 
fied it."  '9  Attend,  my  children,  to  the  meaning 
of  this  expression,  "  He  finished  in  six  days." 
This  implieth  that  the  Lord  will  finish  all  things 
in  six  thousand  years,  for  a  day  is  -°  with  Him  a 
thousand  years.  And  He  Himself  testifieth,  ^' 
saying,  "  Behold,  to-day  ^-  will  be  as  a  thousand 
years."  ^^  Therefore,  my  children,  in  six  days, 
that  is,  in  six  thousand  years,  all  things  will  be 
finished.  "  And  He  rested  on  the  seventh  day." 
This  meaneth  :  when  His  Son,  coming  [again], 
shall  destroy  the  time  of  the  wicked  man,  ^+  and 
judge  the  ungodly,  and  change  the  sun,  and  the 
moon,^5  and  the  stars,  then  shall  He  truly  rest 
on  the  seventh  day.  Moreover,  He  says,  "  Thou 
shalt  sanctify  it  with  pure  hands  and  a  pure 
heart."     If,  therefore,  any  one  can  now  sanctify 


'-  Isa.  xlii.  6,  7. 

'3  Cod.  Sin.  fias,  "  we  know." 

'*  Isa.  xlix.  6.  The  text  of  Cod.  Sin.,  and  of  the  other  mss.,  is 
here  in  great  confusion:  we  have  followed  that  given  by  Hefele. 

'5  Isa.  Ixi.  I,  2. 

■6  Cod.  Sin.  reads  "  because,"  but  this  is  corrected  to  "  moreover." 

'7  Ex.  XX.  8;  Deut.  v.  12. 

■3  Jer.  xvii.  24,  25. 

'9  Gen.  ii.  2.  The  Hebrew  text  is  here  followed,  the  Septuagint 
reading  "  sixth  "  instead  of  "  seventh." 

^°  Cod.  Sin.  reads  "  signifies." 

2'  Cod.  Sin.  adds,  "  to  me." 

22  Cod.  Sin.  reads,  "  The  day  of  the  Lord  shall  be  as  a  thousand 
years." 

23  Ps.  xc.  4;  2  Pet.  iii.  8. 

^'J  Cod.  Sin.  seems  properly  to  omit  "  of  the  wicked  man." 
25  Cod.  Sin.  places  stars  before  moon. 


THE   EPISTLE   OF   BARNABAS. 


147 


the  day  which  God  hath  sanctified,  except  he  is 
pure  in  heart  in  all  things,'  we  are  deceived.- 
Behold,  therefore  :  ^  certainly  then  one  properly 
resting  sanctifies  it,  when  we  ourselves,  having 
received  the  promise,  wickedness  no  longer  ex- 
isting, and  all  things  having  been  made  new  by 
the  Lord,  shall  be  able  to  work  righteousness.* 
Then  we  shall  be  able  to  sanctify  it,  having  been 
first  sanctified  ourselves. 5  Further,  He  says  to 
them,  "  Your  new  moons  and  your  Sabbaths  I 
cannot  endure."  ^  Ye  perceive  how  He  speaks  : 
Your  present  Sabbaths  are  not  acceptable  to  Me, 
but  that  is  which  I  have  made,  [namely  this,] 
when,  giving  rest  to  all  things,  I  shall  make  a 
beginning  of  the  eighth  day,  that  is,  a  beginning 
of  another  world.  Wherefore,  also,  we  keep  the 
eighth  day  with  joyfulness,  the  day  also  on  which 
Jesus  rose  again  from  the  dead.-'  And  ^  when 
He  had  manifested  Himself,  He  ascended  into 
the  heavens. 

CHAP.    XVI. — THE   SPIRITUAL  TEMPLE   OF   GOD. 

Moreover,  I  will  also  tell  you  concerning  the 
temple,  how  the  wretched  [Jews],  wandering  in 
error,  trusted  not  in  God  Himself,  but  in  the 
temple,  as  being  the  house  of  God.  For  almost 
after  the  manner  of  the  Gentiles  they  worshipped 
Him  in  the  temple .9  But  learn  how  the  Lord 
speaks,  when  abolishing  it :  "  Who  hath  meted 
out  heaven  with  a  span,  and  the  earth  with  his 
palm  ?  Have  not  I  ?  "  '°  "  Thus  saith  the  Lord, 
Heaven  is  My  throne,  and  the  earth  My  foot- 
stool :  what  kind  of  house  will  ye  build  to  Me, 
or  what  is  the  place  of  My  rest?"  "  Ye  per- 
ceive that  their  hope  is  vain.  Moreover,  He 
again  says,  "  Behold,  they  who  have  cast  down 
this  temple,  even  they  shall  build  it  up  again."  '^ 
It  has  so  happened. '3  For  through  their  going  to 
war,  it  was  destroyed  by  their  enemies  ;  and  now 
they,  as  the  servants  of  their  enemies,  shall  re- 
build it.  Again,  it  was  revealed  that  the  city 
and  the  temple  and  the  people  of  Israel  were  to 
be  given  up.  For  the  Scripture  saith,  "  And  it 
shall  come  to  pass  in  the  last  days,  that  the  Lord 


'  Cod.  Sin.  reads  "  again,"  but  is  corrected  as  above. 

^  The  meaning  is,  "  If  the  Sabbaths  of  the  Jews  were  the  true 
Sabbath,  we  should  have  been  deceived  by  God,  who  demands  pure 
hands  and  a  pure  heart." —  Hefele. 

3  Cod.  Sin.  has,  "  But  if  not."  Hilgenfeld's  text  of  this  confused 
passage  reads  as  follows:  "  Who  then  can  sanctify  the  day  which  God 
has  sanctified,  except  the  man  who  is  of  a  pure  Keart  ?  We  are  de- 
ceived (or  mistaken)  in  all  things.     Behold,  therefore,"  etc. 

■♦  Cod.  Sin.  reads,  "  resting  aright,  we  shall  sanctify  it,  having 
been  justified,  and  received  the  promise,  iniquity  no  longer  existing, 
but  all  things  having  been  made  new  by  the  Lord." 

5  Cod.  Sin.  reads,  "  Shall  we  not  then?" 

*  Isa.  i.  13. 

7  "  Barnabas  here  bears  testimony  to  the  observance  of  the  Lord's 
Day  in  early  limes." —  Hefele. 

8  We  here  follow  the  punctuation  of  Dressel:  Hefele  places  only  a 
comma  between  the  clauses,  and  inclines  to  think  that  the  writer  im- 
plies that  the  ascension  of  Christ  took  place  on  the  first  day  of  the 
week. 

9  That  is,  "  they  worshipped  the  temple  instead  of  Him." 
10  Isa.  xl.  12. 

"  Isa.  Ixvi.  I. 

'-  Comp.  Isa.  xlix.  17  (Sept.). 

^3  Cod.  Sin.  omits  this. 


will  deliver  up  the  sheep  of  His  pasture,  and 
their  sheep-fold  and  tower,  to  destruction."  •'' 
And  it  so  happened  as  the  Lord  had  spoken. 
Let  us  inquire,  then,  if  there  still  is  a  temple  of 
God.  There  is  —  where  He  himself  declared 
He  would  make  and  finish  it.  For  it  is  written, 
"  And  it  shall  come  to  pass,  when  the  week  is 
completed,  the  temple  of  God  shall  be  built  in 
glory  in  the  name  of  the  Lord."  'S  I  find,  there- 
fore, that  a  temple  does  exist.  Learn,  then,  how 
it  shall  be  built  in  the  name  of  the  Lord.  Before 
we  believed  in  God,  the  habitation  of  our  heart 
was  corrupt  and  weak,  as  being  indeed  like  a 
temple  made  with  hands.  For  it  was  full  of 
idolatry,  and  was  a  habitation  of  demons,  through 
our  doing  such  things  as  were  opposed  to  [the 
will  of]  God.  But  it  shall  be  built,  observe  ye, 
in  the  name  of  the  Lord,  in  order  that  the  tem- 
ple of  the  Lord  may  be  built  in  glor)'.  How? 
Learn  [as  follows].  Having  received  the  for- 
giveness of  sins,  and  placed  our  trust  in  the  name 
of  the  Lord,  we  have  become  new  creatures, 
formed  again  from  the  beginning,  ^^'herefore 
in  our  habitation  God  truly  dwells  in  us.  How  ? 
His  word  of  faith  ;  His  calling  '^  of  promise  ; 
the  wisdom  of  the  statutes ;  the  commands  of 
the  doctrine ;  He  himself  prophesying  in  us  ; 
He  himself  dwelling  in  us ;  opening  to  us  who 
were  enslaved  by  death  the  doors  of  the  temple, 
that  is,  the  mouth  ;  and  by  giving  us  repentance 
introduced  us  into  the  incorruptible  temple. '^  He 
then,  who  Avishes  to  be  saved,  looks  not  to  man,'** 
but  to  Him  who  dwelleth  in  him,  and  speaketh 
in  him,  amazed  at  never  having  either  heard  him 
utter  such  words  with  his  mouth,  nor  himself 
having  ever  desired  to  hear  them.'^  This  is  the 
spiritual  temple  built  for  the  Lord. 

CHAP.  XML  —  CONCLUSION  OF   THE    FIRST   P.ART   OF 
THE    EPISTLE. 

As  far  as  was  possible,  and  could  be  done 
with  perspicuity,  I  cherish  the  hope  that,  accord- 
ing to  my  desire,  I  have  omitted  none  -°  of  those 
things  at  present  [demanding  consideration], 
which  bear  upon  your  salvation.  For  if  I  should 
write  to  you  about  things  future,-'  ye  would  not 
understand,  because  such  knowledge  is  hid  in 
parables.     These  things  then  are  so. 


'■*  Comp.  Isa.  v.,  Jer.  x.w.;  but  the  words  do  not  occur  in  Scrip- 
ture. 

'5  Dan.  ix.  24-27;  Hagg.  ii.  10. 

'*  Cod.  Sin.  reads,  "  the  calling." 

"  Cod.  Sin.  gives  the  clauses  of  this  sentence  separately,  each 
occupying  a  line. 

'°  That  is,  the  man  who  is  engaged  in  preaching  the  Gospel. 

'9  Such  is  the  punctuation  adopted  by  Hefele,  Dressel,  and  Hil- 
genfeld. 

-°  Cod.  Sin.  reads,  "  my  soul  hopes  that  it  has  not  omitted  any- 
thing." 

2'  Cod.  Sin.,  "about  things  present  or  future."  Hilgenfeld's  text 
of  this  passage  is  as  follows:  "  My  mind  and  soul  hopes  that,  accord- 
ing to  my  desire,  I  have  omitted  none  of  the  things  that  pertain  to 
salvation.  For  if  I  should  write  to  you  about  things  present  or 
future,"  etc.  Hefele  gives  the  text  as  above,  and  understands  the 
meaning  to  be,  "  points  bearing  on  the  present  argument." 


148 


THE   EPISTLE   OF   BARNABAS. 


CHAP.    XVIII. 


SECOND     PART     OF     THE 
THE   TWO    WAYS. 


EPISTLE. 


But  let  US  now  pass  to  another  sort  of  knowl- 
edge and  doctrine.  There  are  two  ways  of  doc- 
trine and  authority,  the  one  of  light,  and  the 
other  of  darkness.  But  there  is  a  great  differ- 
ence between  these  two  ways.  For  over  one 
are  stationed  the  light-bringing  angels  of  God, 
but  over  the  other  the  angels '  of  Satan.  And 
He  indeed  (i.e.,  God)  is  Lord  for  ever  and 
ever,  but  he  (i.e.,  Satan)  is  prince  of  the  time  ^ 
of  iniquity. 

CHAP.    XIX.  —  THE   WAY   OF   LIGHT. 

The  way  of  light,  then,  is  as  follows.  If  any 
one  desires  to  travel  to  the  appointed  place,  he 
must  be  zealous  in  his  works.  The  knowledge, 
therefore,  which  is  given  to  us  for  the  purpose  of 
walking  in  this  way,  is  the  following.  Thou 
shalt  love  Him  that  created  thee  :  ^  thou  shalt 
glorify  Him  that  redeemed  thee  from  death. 
Thou  shalt  be  simple  in  heart,  and  rich  in  spirit. 
Thou  shalt  not  join  thyself  to  those  who  walk  in 
the  way  of  death.  Thou  shalt  hate  doing  what 
is  unpleasing  to  God  :  thou  shalt  hate  all  hypoc- 
risy. Thou  shalt  not  forsake  the  commandments 
of  the  Lord.  Thou  shalt  not  exalt  thyself,  but 
shalt  be  of  a  lowly  mind.^  Thou  shalt  not  take 
glory  to  thyself.  Thou  shalt  not  take  evil  coun- 
sel against  thy  neighbour.  Thou  shalt  not  allow 
over-boldness  to  enter  into  thy  soul. 5  Thou 
shalt  not  commit  fornication :  thou  shalt  not 
commit  adultery :  thou  shalt  not  be  a  corrupter 
of  youth.  Thou  shalt  not  let  the  word  of  God 
issue  from  thy  lips  with  any  kind  of  impurity.^ 
Thou  shalt  not  accept  persons  when  thou  reprov- 
est  any  one  for  transgression.  Thou  shalt  be 
meek :  thou  shalt  be  peaceable.  Thou  shalt 
tremble  at  the  words  which  thou  hearest.^ 
Thou  shalt  not  be  mindful  of  evil  against  thy 
brother.  Thou  shalt  not  be  of  doubtful  mind  ^ 
as  to  whether  a  thing  shall  be  or  not.  Thou 
shalt  not  take  the  name  9  of  the  Lord  in  vain. 
Thou  shalt  love  thy  neighbour  more  than  thine 
own  soul.'°  Thou  shalt  not  slay  the  child  by 
procuring  abortion  ;  nor,  again,  shalt  thou  destroy 
it  after  it  is  born.  Thou  shalt  not  withdraw  thy 
hand  from  thy  son,  or  from  thy  daughter,  but  from 
their  infancy  thou  shalt  teach  them  the  fear  of 
the  Lord."     Thou  shalt  not  covet  what  is  thy 


*  Comp.  2  Cor.  xii.  7. 

2  Cod.  Sin.  reads,  "  of  the  present  time  of  iniquity." 

3  Cod.  Sin.  inserts,  "  Thou  shalt  fear  Him  that  formed  thee." 

*  Cod.  Sin.  adds,  "  in  all  things." 

5  Literally,  "  shalt  not  give  insolence  to  thy  soul." 

6  "  That  IS,  while  proclaiming  the  Gospel,  thou  shalt  not  in  any 
way  be  of  corrupt  morals." —  Hefele. 

7  Isa.  Ixvi.  2.    All  the  preceding  clauses  are  given  in  Cod.  Sin.  in 
distinct  lines. 

'  Comp.  J^ames  i.  8. 

9  Cod.  Sin,  has  "  thy  name,"  bjt  this  is  corrected  as  above. 
'°  Cod.  Sin.  corrects  to,  "  as  thine  own  soul." 
"  Cod.  Sin.  has,  "  of  God." 


neighbour's,  nor  shalt  thou  be  avaricious.  Thou 
shalt  not  be  joined  in  soul  with  the  haughty,  but 
thou  shalt  be  reckoned  with  the  righteous  and 
lowly.  Receive  thou  as  good  things  tlie  trials  '^ 
which  come  upon  thee.'^  Thou  shalt  not  be  of 
double  mind  or  of  double  tongue,"*  for  a  double 
tongue  is  a  snare  of  death.  Thou  shalt  be  sub- 
ject '5  to  the  Lord,  and  to  [other]  masters  as  the 
image  of  God,  with  modesty  and  fear.  Thou 
shalt  not  issue  orders  with  bitterness  to  thy  maid- 
servant or  thy  man-servant,  who  trust  in  the  same 
[God  '^],  lest  thou  shouldst  not  '7  reverence  that 
God  who  is  above  both  ;  for  He  came  to  call 
men  not  according  to  their  outward  appearance,'** 
but  according  as  the  Spirit  had  prepared  them.'^ 
Thou  shalt  communicate  in  all  things  with  thy 
neighbour;  thou  shalt  not  calP°  things  thine 
own ;  for  if  ye  are  partakers  in  common  of 
things  which  are  incorruptible,^'  how  much  more 
[should  you  be]  of  those  things  which  are  cor- 
ruptible !  ^^  Thou  shalt  not  be  hasty  with  thy 
tongue,  for  the  mouth  is  a  snare  of  death.  As 
far  as  possible,  thou  shalt  be  pure  in  thy  soul. 
Do  not  be  ready  to  stretch  forth  thy  hands  to 
take,  whilst  thou  contractest  them  to  give. 
Thou  shalt  love,  as  the  apple  of  thine  eye,  every 
one  that  speaketh  to  thee  the  word  of  the  Lord. 
Thou  shalt  remember  the  day  of  judgment, 
night  and  day.  Thou  shalt  seek  out  every  day 
the  faces  of  the  saints,^^  either  by  word  examin- 
ing them,  and  going  to  exhort  them,  and  medi- 
tating how  to  save  a  soul  by  the  word,^'*  or  by 
thy  hands  thou  shalt  labour  for  the  redemption 
of  thy  sins.  Thou  shalt  not  hesitate  to  give, 
nor  murmur  when  thou  givest.  "  Give  to  every 
one  that  asketh  thee,"  ^s  and  thou  shalt  know 
who  is  the  good  Recompenser  of  the  reward. 
Thou  shalt  preserve  what  thou  hast  received  [in 
charge],  neither  adding  to  it  nor  taking  from  it. 
To  the  last  thou  shalt  hate  the  wicked  -'^  [one]  .^7 
Thou  shalt  judge  righteously.  Thou  shalt  not 
make  a  schism,  but  thou  shalt  pacify  those  that 
contend  by  bringing  them  together.     Thou  shalt 


'-  "  Difficulties,"  or  "  troubles." 

'3  Cod.  Sin.  adds,  "  knowing  that  without  God  nothing  happens." 

'■*  Cod.  Sin.  has  "  talkative,"  and  omits  the  following  clause. 

'5  Cod.  Sin.  has,  "  Thou  shalt  be  subject  (uTroxayjjajj  —  untouched 
by  the  corrector)  to  masters  as  a  type  of  God." 

'^  Inserted  in  Cod.  Sin. 

'7  Cod.  Sin.  has,  "  they  should  not." 

18  Comp.  Eph.  vi.  p. 

'9  Comp.  Rom.  viii.  29,  30. 

'°  Cod.  Sin.  has,  "  and  not  call." 

'^  Cod.  Sin.  has,  "  in  that  which  is  incorruptible." 

°2  Cod.  Sin.  has,  "  in  things  that  are  subject  to  death,"  but  is  cor» 
reeled  as  above. 

23  Or,  "  the  persons  of  the  saints."  Cod.  Sin.  omits  this  clause, 
but  it  is  added  by  a  corrector. 

-♦  The  te.xt  is  here  confused  in  all  the  editions;  we  have  followed 
that  of  Dressel.  Cod.  Sin.  is  defective.  Hilgenfeld's  te.\t  reads, 
"  Thou  shalt  seek  out  every  day  the  faces  of  the  saints,  either  labour- 
ing by  word  and  going  to  exhort  them,  and  meditating  to  save  a  soul 
by  the  word,  or  by  thy  hands  thou  shalt  labour  for  the  redemption  of 
thy  sins"  —  almost  identical  with  that  given  above. 

25  Cod.  Sin.  omits  this  quotation  from  Matt.  v.  42  or  Luke  vi.  30, 
but  it  is  added  by  a  corrector. 

26  Cod.  Sin.  has,  "  hate  evil." 
*'  Cod.  Sin.  inserts  "  and." 


THE   EPISTLE   OF   BARNABAS. 


149 


confess  tliy  sins.  Thou  shalt  not  go  to  prayer 
with  an  evil  conscience.  This  is  the  way  of 
light.- 


CHAP.  XX. 


■THE  WAY  OF  DARKNESS. 


But  the  way  of  darkness  ^  is  crooked,  and  full 
of  cursing ;  for  it  is  the  way  of  eternal  ^  death 
with  punishment,  in  which  way  are  the  things 
that  destroy  the  soul,  viz.,  idolatry,  over-con- 
fidence, the  arrogance  of  power,  hypocrisy, 
double-heartedness,  adultery,  murder,  rapine, 
haughtiness,  transgression,*  deceit,  malice,  self- 
sufficiency,  poisoning,  magic,  avarice,^  want  of 
the  fear  of  God.  [In  this  way,  too,]  are  those 
who  persecute  the  good,  those  who  hate  truth, 
those  who  love  falsehood,  those  who  know  not 
the  reward  of  righteousness,  those  who  cleave 
not  to  that  which  is  good,  those  who  attend  not 
with  just  judgment  to  the  widow  and  orphan, 
those  who  watch  not  to  the  fear  of  God,  [but 
incline]  to  wickedness,  from  whom  meekness 
and  patience  are  far  off ;  persons  who  love  vanity, 
follow  after  a  reward,  pity  not  the  needy,  labour 
not  in  aid  of  him  who  is  overcome  with  toil ; 
who  are  prone  to  evil-speaking,  who  know  not 
Him  that  made  them,  who  are  murderers  of 
children,  destroyers  of  the  workmanship  of  God  ; 
who  turn  away  him  that  is  in  want,  who  oppress 
the  afflicted,  who  are  advocates  of  the  rich,  who 
are  unjust  judges  of  the  poor,  and  who  are  in 
every  respect  transgressors. 

CHAP.    XXI. CONCLUSION. 

It  is  well,  therefore,^  that  he  who  has  learned 
the  judgments  of  the  Lord,  as  many  as  have 
been  written,  should  walk  in  them.  For  he  who 
keepeth  these  shall  be  glorified  in  the  kingdom 


'  Cod.  Sin.  omits  this  clause:  it  is  inserted  by  a  corrector. 

2  Literally,  "  of  the  Black  One." 

3  Cod.  Sin.  joins  "  eternal  "  with  way,  instead  of  death. 
*  Cod.  Sin.  reads  "  transgressions." 

5  Cod.  Sin.  omits  "  magic,  avarice." 

6  Cod.  Sin.  omits  "  therefore." 


of  God ;  but  he  who  chooseth  other  things ' 
shall  be  destroyed  with  his  works.  On  this 
account  there  will  be  a  resurrection,*^  on  this 
account  a  retribution.  I  beseech  you  who  are 
superiors,  if  you  will  receive  any  counsel  of  my 
good-will,  have  among  yourselves  those  to  whom 
you  may  show  kindness  :  do  not  forsake  them. 
For  the  day  is  at  hand  on  which  all  things  shall 
perish  with  the  evil  [one].  The  Lord  is  near, 
and  His  reward.  Again,  and  yet  again,  I  be- 
seech you  :  be  good  lawgivers  ^  to  one  another ; 
continue  faithful  counsellors  of  one  another ; 
take  away  from  among  you  all  hypocrisy.  And 
may  God,  who  ruleth  over  all  the  world,  give  to 
you  wisdom,  intelligence,  understanding,  knowl- 
edge of  His  judgments,'"  with  patience.  And 
be  ye"  taught  of  God,  inquiring  diligently  what 
the  Lord  asks  from  you ;  and  do  it  that  ye  may 
be  safe  in  the  day  of  judgment.'^  And  if  you 
have  any  remembrance  of  what  is  good,  be 
mindful  of  me,  meditating  on  these  things,  in 
order  that  both  my  desire  and  watchfulness  may 
result  in  some  good.  I  beseech  you,  entreating 
this  as  a  favour.  While  yet  you  are  in  this  fair 
vessel,'^  do  not  fail  in  any  one  of  those  things,'* 
but  unceasingly  seek  after  them,  and  fulfil  every 
commandment;  for  these  things  are  worthy.'S 
Wherefore  I  have  been  the  more  earnest  to 
write  to  you,  as  my  ability  served,'^  that  I  might 
cheer  you.  Farewell,  ye  children  of  love  and 
peace.  The  Lord  of  glory  and  of  all  grace  be 
with  your  spirit.     Amen.'^ 


7  The  things  condemned  in  the  previous  chapter. 

8  Cod.  Sin.  has  "  resurrections,"  but  is  corrected  as  above. 

9  Cod.  Sin.  has,  "  lawgivers  of  good  things." 
'°  Cod.  Sin.  omits  the  preposition. 

"  Cod.  Sin.  omits  this. 

'2  Cod.  Sin.  reads,  "  that  ye  may  be  found  in  the  day  of  judgment," 
which  Hilgenfeld  adopts. 

'^  Literally,  "  While  yet  the  good  vessel  is  with  you,"  i.e.,  as  long 
as  you  are  in  the  body. 

'■*  Cod.  Sin.  reads,  "  fail  not  in  any  one  of  yourselves,"  which  is 
adopted  by  Hilgenfeld. 

■5  Corrected  in  Cod.  Sin.  to,  "  it  is  worthy." 

'^  Cod.  Sin.  omits  this  clause,  but  it  is  inserted  by  the  corrector. 

'7  Cod.  Sin.  omits  "  Amen,"  and  adds  at  the  close,  "  Epistle  of 
Barnabas." 


INTRODUCTORY   NOTE 


FRAGMENTS   OF    PAPIAS. 


[a.d.  70-155.]  It  seems  unjust  to  the  holy  man  of  whose  comparatively  large  contributions  to 
early  Christian  literature  such  mere  relics  have  been  preserved,  to  set  them  forth  in  these  ver- 
sions, unaccompanied  by  the  copious  annotations  of  Dr.  Routh.  If  even  such  crumbs  from  his 
table  are  not  by  any  means  without  a  practical  value,  with  reference  to  the  Canon  and  other 
matters,  we  may  well  credit  the  testimony  (though  disputed)  of  Eusebius,  that  he  was  a  learned 
man,  and  well  versed  in  the  Holy  Scripture,  '  All  who  name  poor  Papias  are  sure  to  do  so  with 
the  apologetic  qualification  of  that  historian,  that  he  was  of  slender  capacity.  Nobody  who  attrib- 
utes to  him  the  millenarian  fancies,  of  which  he  was  but  a  narrator,  as  if  these  were  the  characteris- 
tics rather  than  the  blemishes  of  his  works,  can  fail  to  accept  this  estimate  of  our  author.  But  more 
may  be  said  when  we  come  to  the  great  name  of  Irenseus,  who  seems  to  make  himself  responsible 
for  them.  ^ 

Papias  has  the  credit  of  association  with  Polycarp,  in  the  friendship  of  St.  John  himself,  and  of 
"  others  who  had  seen  the  Lord."  He  is  said  to  have  been  bishop  of  Hierapolis,  in  Phrygia,  and 
to  have  died  about  the  same  time  that  Polycarp  suffered ;  but  even  this  is  questioned.  So  little 
do  we  know  of  one  whose  lost  books,  could  they  be  recovered,  might  reverse  the  received  judgment, 
and  establish  his  claim  to  the  disputed  tribute  which  makes  him,  like  Apollos,  "  an  eloquent  man, 
and  mighty  in  the  Scriptures." 

The  following  is  the  original  Introductorv  Notice  :  — 

The  principal  information  in  regard  to  Papias  is  given  in  the  extracts  made  among  the  frag- 
ments from  the  works  of  Irenseus  and  Eusebius.  He  was  bishop  of  the  Church  in  Hierapolis,  a 
city  of  Phrygia,  in  the  first  half  of  the  second  century.  Later  writers  affirm  that  he  suffered  mar- 
tyrdom about  A.D.  163;  some  saying  that  Rome,  others  that  Pergamus,  was  the  scene  of  his 
death. 

He  was  a  hearer  of  the  Apostle  John,  and  was  on  terms  of  intimate  intercourse  with  many 
who  had  known  the  Lord  and  His  apostles.  From  these  he  gathered  the  floating  traditions  in 
regard  to  the  sayings  of  our  Lord,  and  wove  them  into  a  production  divided  into  five  books.  This 
work  does  not  seem  to  have  been  confined  to  an  exposition  of  the  sayings  of  Christ,  but  to  have 
contained  much  historical  information. 

'  See  Lardner,  ii.  p.  119. 

2  Against  Heresies,  book  v.  chap,  xxxiii.     See  the  prudent  note  of  Canon  Robertson  {History  0/ the  Christ.  Church,  vol.  i.  p.  116). 


152  INTRODUCTORY    NOTE. 

Eusebius  '  speaks  of  Papias  as  a  man  most  learned  in  all  things,  and  well  acquainted  with  the 
Scriptures.  In  another  passage  ^  he  describes  him  as  of  small  capacity.  The  fragments  of  Papias 
are  translated  from  the  text  given  in  Routh's  ReliquicR  Sacrce,  vol.  i.  ^ 

'  Hist.  EccL,  iii.  39. 

2  Ibid. 

3  [Where  the  fragments  with  learned  annotations  and  elucidations  fill  forty-four  pages.] 


FRAGMENTS  OF  PA  PI  AS. 


FROM   THE    EXPOSITION   OF    THE   ORACLES   OF    THE 
LORD.' 

[The  writings  of  Papias  in  common  circulation 
are  five  in  number,  and  these  are  called  an  Ex- 
position of  the  Oracles  of  the  Lord.  Irenaeus 
makes  mention  of  these  as  the  only  works  writ- 
ten by  him,  in  the  following  words :  "  Now 
testimony  is  borne  to  these  things  in  writing  by 
Papias,  an  ancient  man,  who  was  a  hearer  of 
John,  and  a  friend  of  Polycarp,  in  the  fourth 
of  his  books ;  for  five  books  were  composed  by 
him."  Thus  wrote  Irenceus.  Moreover,  Papias 
himself,  in  the  introduction  to  his  books,  makes 
it  manifest  that  he  was  not  himself  a  hearer  and 
eye-witness  of  the  holy  apostles  ;  but  he  tells  us 
that  he  received  the  truths  of  our  religion  ^  from 
those  who  were  aquainted  with  them  [the  apos- 
tles] in  the  following  words  :] 

But  I  shall  not  be  unwilling  to  put  down, 
along  with  my  interpretations,  ^  whatsoever  in- 
structions I  received  with  care  at  any  time  from 
the  elders,  and  stored  up  with  care  in  my  mem- 
ory, assuring  you  at  the  same  time  of  their  truth. 
For  I  did  not,  like  the  multitude,  take  pleasure 
in  those  who  spoke  much,  but  in  those  who 
taught  the  truth ;  nor  in  those  who  related 
strange  commandments,"*  but  in  those  who  re- 
hearsed the  commandments  given  by  the  Lord 
to  faith,5  and  proceeding  from  truth  itself.  If, 
then,  any  one  who  had  attended  on  the  elders 
came,  I  asked  minutely  after  their  sayings, — 
what  Andrew  or  Peter  said,  or  what  was  said  by 
Philip,  or  by  Thomas,  or  by  James,  or  by  John, 
or  by  Matthew,  or  by  any  other  of  the  Lord's 
disciples  :  which  things  ^  Aristion  and  the  pres- 


*  This  fragment  is  found  in  Eiisebius,  Hfxi.  Eccl.,  iii.  39. 

2  Literally,  "  the  things  of  faith." 

3  Papias  states  that  he  will  give  an  exact  account  of  what  the 
ciders  said;  and  that,  in  addition  to  this,  he  will  accompany  this  ac- 
count with  an  explanation  of  the  meaning  and  import  of  the  statements. 

■*  Literally,  "  commandments  belonging  to  others,"  and  therefore 
strange  and  novel  to  the  followers  of  Christ. 

5  Given  to  faith  has  been  variovisly  understood.  Either  not 
stated  in  direct  language,  but  like  parables  given  in  figures,  so  that 
only  the  faithful  could  understand;  or  entrusted  to  faith,  that  is,  to 
those  who  were  possessed  of  faith,  the  faithful. 

*  Which  things:  this  is  usually  translated,  "what  Aristion  and 
John  say;  "  and  the  translation  is  admissible.  But  the  words  more 
naturally  mean,  that  John  and  Aristion,  even  at  the  time  of  his 
writing,  were  telling  him  some  of  the  sayings  of  the  Lord. 


byter  John,  the  disciples  of  the  Lord,  say.  For 
I  imagined  that  what  was  to  be  got  from  books 
was  not  so  profitable  to  me  as  what  came  from 
the  living  and  abiding  voice. 

l\7 

[The  early  Christians]  called  those  who  prac- 
tised a  godly  guileless/less,^  children,  [as  is  stated 
by  Papias  in  the  first  book  of  the  Lord's  Exposi- 
tions, and  by  Clemens  Alexandrinus  in  his 
PcBdagogueJ^ 

III.9 

Judas  walked  about  in  this  world  a  sad  '°  ex- 
ample of  impiety ;  for  his  body  having  swollen 
to  such  an  extent  that  he  could  not  pass  where 
a  chariot  could  pass  easily,  he  was  crushed  by 
the  chariot,  so  that  his  bowels  gushed  out." 

IV." 

[As  the  elders  who  saw  John  the  disciple  of 
the  Lord  remembered  that  they  had  heard  from 
him  how  the  Lord  taught  in  regard  to  those 
times,  and  said]  :  "  The  days  will  come  in  wliich 
vines  shall  grow,  having  each  ten  thousand 
branches,  and  in  each  branch  ten  thousand  twigs, 
and  in  each  true  twig  ten  thousand  shoots,  and 
in  every  one  of  the  shoots  ten  thousand  clusters, 
and  on  every  one  of  the  clusters  ten  thousand 
grapes,  and  every  grape  when  pressed  will  give 
five-and-twenty  metretes  of  wine.  And  when 
any  one  of  the  saints  shall  lay  hold  of  a  cluster, 
another  shall  cry  out,  '  I  am  a  better  clustei*, 
take  me  ;  bless  the  Lord  through  me.'  In  like 
manner,  [He  said]  that  a  grain  of  wheat  would 


7  This  fragment  is  found  in  the  Scholia  of  Maximus  on  the  works 
of  Dionysius  the  Areopagite. 

s  Literally,  "  a  guilelessness  according  to  God." 
9  This  fragment  is  found  in  QJcumenius. 

'°  Literally,  "  great." 

"  Literally,  "  were  emptied  out."  Theophylact,  after  quoting 
this  passage,  adds  other  particulars,  as  if  they  were  derived  from 
Papias.  [But  see  Routh,  i.  pp.  26,  27.]  He  says  that  Judas's  eyes 
were  so  swollen  that  they  could  not  see  the  light;  that  they  were  so 
simk  that  ihey  could  not  be  seen,  even  by  the  optical  instruments  of 
physicians;  and  that  the  rest  of  his  body  was  covered  with  run- 
nings and  worms.  He  further  states,  that  he  died  in  a  .solitary  spot, 
which  was  left  desolate  until  his  time;  and  no  one  could  pass  the 
place  without  stopping  up  his  nose  with  his  hands. 

'-  From  Irenaeus,  Hier.,  v.  32.  [Hearsay  at  second-hand,  and 
handed  .ibout  among  many,  amounts  to  nothu.g  as  evidence.  Note 
the  reports  of  sermons,  also,  as  they  appear  in  our  daily  Journals. 
Whose  reputation  can  survive  if  such  be  credited  ?  j 

»S3 


154 


FRAGMENTS    OF    PAPIAS. 


produce  ten  thousand  ears,  and  that  every  ear 
would  have  ten  thousand  grains,  and  every  grain 
would  yield  ten  pounds  of  clear,  pure,  fine  flour; 
and  that  apples,  and  seeds,  and  grass  would 
produce  in  similar  proportions ;  and  that  all  ani- 
mals, feeding  then  only  on  the  productions  of 
the  earth,  would  become  peaceable  and  harmo- 
nious, and  be  irr  perfect  subjection  to  man."  ' 
[Testimony  is  borne  to  these  things  in  writing 
by  Papias,  an  ancient  man,  who  was  a  hearer 
of  John  and  a  friend  of  Polycarp,  in  the  fourth  of 
his  books  ;  for  five  books  were  composed  by 
him.  And  he  added,  saying,  "  Now  these 
things  are  credible  to  believers.  And  Judas 
the  traitor,"  says  he,  "not  believing,  and  ask- 
ing, '  How  shall  such  growths  be  accomplished 
by  the  Lord  ? '  the  Lord  said,  '  They  shall  see 
who  shall  come  to  them.'  These,  then,  are  the 
times  mentioned  by  the  prophet  Isaiah  :  '  And 
the  wolf  shall  lie  down  with  the  lamb,'  etc. 
(Isa.  xi.  6  ff.)."] 

As  the  presbyters  say,  then  ^  those  who  are 
deemed  worthy  of  an  abode  in  heaven  shall  go 
there,  others  shall  enjoy  the  delights  of  Paradise, 
and  others  shall  possess  the  splendour  of  the 
city  ;  -•  for  evervwhere  the  Saviour  will  be  seen, 
according  as  they  shall  be  worthy  who  see  Him. 
But  that  there  is  this  distinction  between  the 
habitation  of  those  who  produce  an  hundred- 
fold, and  that  of  those  who  produce  sixty-fold, 
and  that  of  those  who  produce  thirty-fold  ;  for  the 
first  will  be  taken  up  into  the  heavens,  the  sec- 
ond class  will  dwell  in  Paradise,  and  the  last  will 
inhabit  the  city ;  and  that  on  this  account  the 
Lord  said,  "  In  my  Father's  house  are  many 
mansions  :  "  5  for  all  things  belong  to  God,  who 
supplies  all  with  a  suitable  dwelling-place,  even 
as  His  word  says,  that  a  share  is  given  to  all  by 
the  Father,*^  according  as  each  one  is  or  shall  be 
worthy.  And  this  is  the  couch  7  in  which  they 
shall  recline  who  feast,  being  invited  to  the  wed- 
ding. The  presbyters,  the  disciples  of  the 
apostles,  say  that  this  is  the  gradation  and  ar- 
rangement of  those  who  are  saved,  and  that  they 
advance  through  steps  of  this  nature  ;  and  that, 
moreover,  they  ascend  through  the  Spirit  to  the 
Son,  and  through  the  Son  to  the  Father ;  and 
that  in  due  time  the  Son  will  yield  up  His  work 
to  the  Father,  even  as  it  is  said  by  the  apostle, 
"  For  He  must  reign  till  He  hath  put  all  enemies 
under  His  feet.     The  last  enemy  that  shall  be 


1  [See  Grabe,  apud  Routh,  i.  29.] 

2  This  fragment  is  found  in  Irena;us,  Har.,  v.  36;  but  it  is  a  mere 
guess  that  the  saying  of  the  presbyters  is  taken  from  the  work  of 
Papias. 

3  In  the  future  state. 

■*  The  new  Jerusalem  on  earth. 

5  John  xiv.  2. 

*  Commentators  suppose  that  the  reference  here  Is  to  Matt.  xx.  23. 

1  Matt.  xxii.  10. 


destroyed  is  death."  *  For  in  the  times  of  the 
kingdom  the  just  man  who  is  on  the  earth  shall 
forget  to  die.  "  But  when  He  saith  all  things 
are  put  under  Him,  it  is  manifest  that  He  is 
excepted  which  did  put  all  things  under  Him. 
And  when  all  things  shall  be  subdued  unto 
Him,  then  shall  the  Son  also  Himself  be  subject 
unto  Him  that  put  all  things  under  Him,  that 
God  may  be  all  in  all."  ^ 

VI."° 

[Papias,  who  is  now  mentioned  by  us,  affirms 
that  he  received  the  sayings  of  the  apostles  from 
those  who  accompanied  them,  and  he  moreover 
asserts  that  he  heard  in  person  Aristion  and  the 
presbyter  John."  Accordingly  he  mentions  them 
frequently  by  name,  and  in  his  writings,  gives 
their  traditions.  Our  notice  of  these  circum- 
stances may  not  be  without  its  use.  It  may  also 
be  worth  while  to  add  to  the  statements  of 
Papias  already  given,  other  passages  of  his  in 
which  he  relates  some  miraculous  deeds,  stating 
that  he  accjuired  the  knowledge  of  them  from 
tradition.  The  residence  of  the  Apostle  Philip 
with  his  daughters  in  Hierapolis  has  been  men- 
tioned above.  We  must  now  point  out  how 
Papias,  who  lived  at  the  same  time,  relates  that 
he  had  received  a  wonderful  narrative  from  the 
daughters  of  Philip.  For  he  relates  that  a  dead 
man  was  raised  to  life  in  his  day.'^  He  also  men- 
tions another  miracle  relating  to  Justus,  surnamed 
Barsabas,  how  he  swallowed  a  deadly  poison,  and 
received  no  harm,  on  account  of  the  grace  of 
the  Lord.  The  same  person,  moreover,  has  set 
down  other  things  as  coming  to  him  from  unwrit- 
ten tradition,  amongst  these  some  strange  para- 
bles and  instructions  of  the  Saviour,  and  some 
other  things  of  a  more  fabulous  nature.'^  Amongst 
these  he  says  that  there  will  be  a  millennium 
after  the  resurrection  from  the  dead,  when  the 
personal  reign  of  Christ  will  be  established  on 
this  earth.  He  moreover  hands  down,  in  his  own 
writing,  other  narratives  given  by  the  previously 
mentioned  Aristion  of  the  Lord's  sayings,  and 
the  traditions  of  the  presbyter  John.  For  infor- 
mation on  these  points,  we  can  merely  refer  our 
readers  to  the  books  themselves  ;  but  now,  to  the 
extracts  already  made,  we  shall  add,  as  being  a 
matter  of  primary  importance,  a  tradition  re- 
garding Mark  who  wrote  the  Gospel,  which  he 
[Papias]  has  given  in  the  following  words]  :  And 
the  presbyter  said  this.    Mark  having  become  the 


^  I  Cor.  XV.  25,  26. 

9  I  Cor.  XV.  27,  28. 

'°  From  Eusebius,  Hist.  Ecch,  iii.  39. 

"  [A  certain  presliytcr,  of  whom  see  A  post.  Constitutions,  vii.  46, 
where  he  is  said  to  have  been  ordained  by  St.  John,  the  Evangelist.] 

■^  "  In  his  d.iy  "  may  mean  "  in  the  days  of  Papias,"  or  "  in  the 
days  of  Philip."  As  the  narrative  came  from  the  daughters  of 
Philip,  it  is  more  likely  that  Philip's  days  are  meant. 

'3  [Again,  note  the  reduplicated  hearsay.  Not  even  Irenaeus, 
much  less  Eusebius,  should  be  accepted,  otherwise  than  as  retailing 
vague  reports.] 


FRAGMENTS    OF    PAPIAS. 


155 


interpreter  of  Peter,  wrote  down  accurately  what- 
soever he  remembered.  It  was  not,  however,  in 
exact  order  that  he  related  the  sayings  or  deeds 
of  Christ.  For  he  neither  heard  the  Lord  nor 
accompanied  Him.  But  afterwards,  as  I  said, 
he  accompanied  Peter,  who  accommodated  his 
instructions  to  the  necessities  [of  his  hearers], 
but  with  no  intention  of  giving  a  regular  narrative 
of  the  Lord's  sayings.  Wherefore  Mark  made  no 
mistake  in  thus  writing  some  things  as  he  remem- 
bered them.  For  of  one  thing  he  took  especial 
care,  not  to  omit  anything  he  had  heard,  and 
not  to  put  anything  fictitious  into  the  statements. 
[This  is  what  is  related  by  Papias  regarding 
Mark ;  but  with  regard  to  Matthew  he  has  made 
the  following  statements  ]  :  Matthew  put  together 
the  oracles  [of  the  Lord]  in  the  Hebrew  lan- 
guage, and  each  one  interpreted  them  as  best 
he  could.  [The  same  person  uses  proofs  from 
the  First  Epistle  of  John,  and  from  the  Epistle 
of  Peter  in  like  manner.  And  he  also  gives  an- 
other story  of  a  woman  '  who  was  accused  of 
many  sins  before  the  Lord,  which  is  to  be  found 
in  the  Gospel  according  to  the  Hebrews.] 

VII.^ 

Papias  thus  speaks,  word  for  word :  To  some 
of  them  [angels]  He  gave  dominion  over  the 
arrangement  of  the  world,  and  He  commissioned 
them  to  exercise  their  dominion  well.  And  he 
says,  immediately  after  this :  but  it  happened 
that  their  arrangement  came  to  nothing.^ 

VIII." 
With  regard  to   the  inspiration  of  the   book 


'  Rufinus  supposes  this  story  to  be  the  same  as  that  now  found  in 
the  textus  receptus  of  John's  Gospel,  viii.  i-ii,  —  the  woman  taken 
in  aduhery. 

2  This  extract  is  made  from  Andreas  Caesariensis,  [Bishop  of 
Caesarea  in  Cappadocia,  circiter,  a.d  500] . 

3  That  is,  that  government  of  the  world's  affairs  was  a  failure. 
An  ancient  writer  takes  to^is  to  mean  the  arraying  of  the  evil  an- 
gels in  battle  against  God. 

*  This  also  is  taken  from  Andreas  Caesariensis.  [See  Lardner, 
vol.  V.  77.] 


(Revelation),  we  deem  it  superfluous  to  add 
another  word  ;  for  the  blessed  Gregory  Theolo- 
gus  and  Cyril,  and  even  men  of  still  older  date, 
Papias,  Irenaeus,  Methodius,  and  Hippolytus, 
bore  entirely  satisfactory  testimony  to  it. 

IX.s 

Taking  occasion  from  Papias  of  Hierapolis, 
the  illustrious,  a  disciple  of  the  apostle  who 
leaned  on  the  bosom  of  Christ,  and  Clemens, 
and  PantKnus  the  priest  of  [the  Church]  of  the 
Alexandrians,  and  the  wise  Ammonius,  the  an- 
cient and  first  expositors,  who  agreed  with  each 
other,  who  understood  the  work  of  the  six  days 
as  referring  to  Christ  and  the  whole  Church. 

(i.)  Mary  the  mother  of  the  Lord;  (2.) 
Mary  the  wife  of  Cleophas  or  Alphaeus,  who  was 
the  mother  of  James  the  bishop  and  apostle, 
and  of  Simon  and  Thaddeus,  and  of  one  Joseph  ; 
(3.)  Mary  Salome,  wife  of  Zebedee,  mother  of 
John  the  evangelist  and  James  ;  (4.)  Mary  Mag- 
dalene. These  four  are  found  in  the  Gospel. 
James  and  Judas  and  Joseph  were  sons  of  an 
aunt  (2)  of  the  Lord's.  James  also  and  John 
were  sons  of  another  aunt  (3)  of  the  Lord's. 
Mary  (2),  mother  of  James  the  Less  and  Joseph, 
wife  of  Alphaeus  was  the  sister  of  Mary  the  mother 
of  the  Lord,  whom  John  names  of  Cleophas, 
either  from  her  father  or  from  the  family  of  the 
clan,  or  for  some  other  reason.  Mary  Salome 
(3)  is  called  Salome  either  from  her  husband 
or  her  village.  Some  affirm  that  she  is  the  same 
as  Mary  of  Cleophas,  because  she  had  two 
husbands. 


S  This  fragment,  or  rather  reference,  is  taken  from  Anastasius 
Sinaita.  Routh  gives,  as  another  fragment,  the  repetition  of  the 
same  statement  by  Anastasius. 

''  This  fragment  was  found  by  Grabe  in  a  MS.  of  the  Bodleian 
Library,  with  the  inscription  on  the  margin,  "  Papia."  Westcott 
states  that  it  forms  part  of  a  dictionary  written  by  "  a  mediaeval 
Papias.  [He  seems  to  have  added  the  words,  "  Maria  is  called 
Illuminatrix,  or  Star  of  the  Sea,"  etc,  a  middle-age  device.]  The 
dictionary  exists  in  MS.  both  at  Oxford  and  Cambridge." 


JUSTIN    MARTYR. 


INTRODUCTORY   NOTE 


FIRST  APOLOGY-  OF  JUSTIN  MARTYR. 


[a.d.  1 10-165.]  Justin  was  a  Gentile,  but  born  in  Samaria,  near  Jacob's  well.  He  must  have 
been  well  educated  :  he  had  travelled  extensively,  and  he  seems  to  have  been  a  person  enjoying  at 
least  a  competence.  After  trying  all  other  systems,  his  elevated  tastes  and  refined  perceptions  made 
him  a  disciple  of  Socrates  and  Plato.  So  he  climbed  towards  Christ.  As  he  himself  narrates  the 
story  of  his  conversion,  it  need  not  be  anticipated  here.  What  Plato  was  feeling  after,  he  found  in 
Jesus  of  Nazareth.  The  conversion  of  such  a  man  marks  a  new  era  in  the  gospel  history.  The  sub- 
apostolic  age  begins  with  the  first  Christian  author,  —  the  founder  of  theological  literature.  It 
introduced  to  mankind,  as  the  mother  of  true  philosophy,  the  despised  teaching  of  those  Galileans 
to  whom  their  Master  had  said,  "  Ye  are  the  light  of  the  world." 

And  this  is  the  epoch  which  forced  this  great  truth  upon  the  attention  of  contemplative  minds. 
It  was  more  than  a  hundred  years  since  the  angels  had  sung  "  Good-will  to  men ;  "  and  that  song 
had  now  been  heard  for  successive  generations,  breaking  forth  from  the  lips  of  sufferers  on  the 
cross,  among  lions,  and  amid  blazing  faggots.  Here  was  a  nobler  Stoicism  that  needed  interpreta- 
tion. Not  only  choice  spirits,  despising  the  herd  and  boasting  of  a  loftier  intellectual  sphere, 
were  its  professors ;  but  thousands  of  men,  women,  and  children,  withdrawing  themselves  not 
at  all  from  the  ordinary  and  humble  lot  of  the  people,  were  inspired  by  it  to  live  and  die  heroi- 
cally and  sublimely,  —  exhibiting  a  superiority  to  revenge  and  hate  entirely  unaccountable,  praying 
for  their  enemies,  and  seeking  to  glorify  their  God  by  love  to  their  fellow-men. 

And  in  spite  of  Gallios  and  Neros  alike,  the  gospel  was  dispelling  the  gross  darkness.  Of 
this,  Pliny's  letter  to  Trajan  is  decisive  evidence.  Even  in  Seneca  we  detect  reflections  of  the  day- 
break. Plutarch  writes  as  never  a  Gentile  could  have  written  until  now.  Plato  is  practically  sur- 
passed by  him  in  his  thoughts  upon  the  "  delays  '  of  the  Divine  Justice."  Hadrian's  address  to 
his  soul,  in  his  dying  moments,  is  a  tribute  to  the  new  ideas  which  had  been  sown  in  the  popular 
mind.  And  now  the  Antonines,  impelled  by  something  in  the  age,  came  fonvard  to  reign  as 
"  philosophers."  At  this  moment,  Justin  Martyr  confronts  them  like  a  Daniel.  The  "  little  stone  " 
smites  the  imperial  image  in  the  face,  not  yet  "  in  the  toes."  He  tells  the  professional  philoso- 
phers on  a  throne  how  false  and  hollow  is  all  wisdom  that  is  not  meant  for  all  humanity,  and  that 
is  not  capable  of  leavening  the  masses.  He  exposes  the  impotency  of  even  Socratic  philosophy : 
he  shows,  in  contrast,  the  force  that  works  in  the  words  of  Jesus ;  he  points  out  their  regenerating 
power.  It  is  the  mission  of  Justin  to  be  a  star  in  the  West,  leading  its  Wise  Men  to  the  cradle 
of  Bethlehem. 

'  See  Amyot's  translation,  and  a  more  modern  one  by  De  Maistre  (CEuvres ,  vol.  ii.  Paris,  1833).  An  edition  of  T/ie  Delays  (the 
original,  with  notes  by  Professor  Hackett)  has  appeared  in  America  (Andover,  circ,  1842),  and  is  praised  by  Tayler  Lewis. 


i6o  INTRODUCTORY   NOTE. 

The  writings  of  Justin  are  deficient  in  charms  of  style  ;  and,  for  us,  there  is  something  the  reverse 
of  attractive  in  the  forms  of  thought  which  he  had  learned  from  the  philosophers.'  If  Plato  had 
left  us  nothing  but  the  Timseus,  a  Renan  would  doubtless  have  reproached  him  as  of  feeble  in- 
tellectual power.  So  a  dancing- master  might  criticise  the  movements  of  an  athlete,  or  the  writhings 
of  St.  Sebastian  shot  with  arrows.  The  practical  wisdom  of  Justin  using  the  rhetoric  of  his  times, 
and  discomfiting  false  philosophy  with  its  own  weapons,  is  not  appreciated  by  the  fastidious 
Parisian.  But  the  manly  and  heroic  pleadings  of  the  man,  for  a  despised  people  with  whom  he 
had  boldly  identified  himself;  the  intrepidity  with  which  he  defends  them  before  despots,  whose  mere 
caprice  might  punish  him  with  death ;  above  all,  the  undaunted  spirit  with  which  he  exposes  the 
shame  and  absurdity  of  their  inveterate  superstition  and  reproaches  the  memory  of  Hadrian  whom 
Antoninus  had  deified,  as  he  had  deified  Antinous  of  loathsome  history,  —  these  are  characteristics 
which  every  instinct  of  the  unvitiated  soul  delights  to  honour.  Justin  cannot  be  refuted  by  a 
sneer. 

He  wore  his  philosopher's  gown  after  his  conversion,  as  a  token  that  he  had  attained  the  only 
true  philosophy.  And  seeing,  that,  after  the  conflicts  and  tests  of  ages,  it  is  the  only  philosophy 
that  lasts  and  lives  and  triumphs,  its  discoverer  deserves  the  homage  of  mankind.  Of  the  philo- 
sophic gown  we  shall  hear  again  when  we  come  to  Tertullian.^ 

The  residue  of  Justin's  history  may  be  found  in  "  The  Mart}Tdom  "  and  other  pages  soon  to 
follow,  as  well  as  in  the  following  Introductory  Note  of  the  able  translators,  Messrs.  Dods  and 
Reith  :  — 

Justin  Martvr  was  born  in  Flavia  Neapolis,  a  city  of  Samaria,  the  modem  Nablous.  The 
date  of  his  birth  is  uncertain,  but  may  be  fixed  about  a.d.  114.  His  father  and  grandfather  were 
probably  of  Roman  origin.  Before  his  conversion  to  Christianity  he  studied  in  the  schools  of 
the  philosophers,  searching  after  some  knowledge  which  should  satisfy  the  cravings  of  his  soul. 
At  last  he  became  acquainted  with  Christianity,  being  at  once  impressed  with  the  extraordinary 
fearlessness  which  the  Christians  displayed  in  the  presence  of  death,  and  with  the  grandeur, 
stability,  and  truth  of  the  teachings  of  the  Old  Testament.  From  this  time  he  acted  as  an 
evangelist,  taking  every  opportunity  to  proclaim  the  gospel  as  the  only  safe  and  certain  philo- 
sophy, the  only  way  to  salvation.  It  is  probable  that  he  travelled  much.  We  know  that  he  was 
some  time  in  Ephesus,  and  he  must  have  lived  for  a  considerable  period  in  Rome.  Probably  he 
settled  in  Rome  as  a  Christian  teacher.  While  he  was  there,  the  philosophers,  especially  the 
Cynics,  plotted  against  him,  and  he  sealed  his  testimony  to  the  truth  by  martyrdom. 

The  principal  facts  of  Justin's  life  are  gathered  from  his  own  writings.  There  is  little  clue  to 
dates.  It  is  agreed  on  all  hands  that  he  lived  in  the  reign  of  Antoninus  Pius,  and  the  testimony 
of  Eusebius  and  most  credible  historians  renders  it  nearly  certain  that  he  suffered  martyrdom  in 
the  reign  of  Marcus  Aurelius.     The  Chronicon  Paschate  gives  as  the  date  165  a.d. 

The  writings  of  Justin  Martyr  are  among  the  most  important  that  have  come  do-wn  to  us  from 
the  second  century.  He  was  not  the  first  that  wrote  an  Apology  in  behalf  of  the  Christians,  but 
his  Apologies  are  the  earliest  extant.  They  are  characterized  by  intense  Christian  fervour,  and 
they  give  us  an  insight  into  the  relations  existing  between  heathens  and  Christians  in  those  days. 
His  other  principal  writing,  the  Dialogue  with  Trypho,  is  the  first  elaborate  exposition  of  the 
reasons  for  regarding  Christ  as  the  Messiah  of  the  Old  Testament,  and  the  first  systematic  attempt 
to  exhibit  the  false  position  of  the  Jews  in  regard  to  Christianity. 

Many  of  Justin's  writings  have  perished.  Those  works  which  have  come  to  us  bearing  his 
name  have  been  divided  into  three  classes. 

'  He  quotes  Plato's  reference,  e.g.,  to  the  X.;  but  the  Orientals  delighted  in  such  conceits.  Compare  the  Hebrew  critics  on  the  D  (i« 
Gen.  i.  4),  on  which  see  Nordheimer,  Gram.,  vol.  i.  p.  7,  New  V'ork,  1838. 

*  It  survives  in  the  pulpits  of  Christendom  —  Greek,  Latin,  Anglican,  Lutheran,  etc.  —  to  this  day,  in  slightly  different  forms. 


INTRODUCTORY   NOTE.  i6i 

The  first  class  embraces  those  which  are  unquestionably  genuine,  viz.  the  two  Apologies,  and 
the  Dialogue  with  Trypho.  Some  critics  have  urged  objections  against  Justin's  authorship  of  the 
Dialogue  ;  but  the  objections  are  regarded  now  as  possessing  no  weight. 

The  second  class  consists  of  those  works  which  are  regarded  by  some  critics  as  Justin's,  and 
by  others  as  not  his.  They  are  :  i.  An  Address  to  the  Greeks;  2.  A  Hortatory  Address  to  the 
Greeks;  3.  On  the  Sole  Government  of  God;  4.  An  Epistle  to  Diognetus ;  5.  Fragments  from 
a  work  on  the  Resurrection  ;  6.  And  other  Fragments.  Whatever  difficulty  there  may  be  in 
settling  the  authorship  of  these  treatises,  there  is  but  one  opinion  as  to  their  e^rliness.  The  latest 
of  them,  in  all  probability,  was  not  written  later  than  the  third  century. 

The  third  class  consists  of  those  that  are  unquestionably  not  the  works  of  Justin.  These  are  : 
I.  An  Exposition  of  the  True  Faith;  2.  Replies  to  the  Orthodox;  3.  Christian  Questions  to 
Gentiles;  4.  Gentile  Questions  to  Christians;  5.  Epistle  to  Zenas  and  Serenus ;  and  6.  A  Refu- 
tation of  certain  Doctrines  of  Aristotle.  There  is  no  clue  to  the  date  of  the  two  last.  There  can 
be  no  doubt  that  the  others  were  written  after  the  CoCincil  of  Nicaea,  though,  immediately  after 
the  Reformation,  Calvin  and  others  appealed  to  the  first  as  a  genuine  writing  of  Justin's. 

There  is  a  curious  question  connected  with  the  Apologies  of  Justin  which  have  come  down  to 
us.  Eusebius  mentions  two  Apologies,  —  one  written  in  the  reign  of  Antoninus  Pius,  the  other 
in  the  reign  of  Marcus  Aurelius.  Critics  have  disputed  much  whether  we  have  these  two  Apolo- 
gies in  those  now  extant.  Some  have  maintained,  that  what  is  now  called  the  Second  Apology 
was  the  preface  of  the  first,  and  that  the  second  is  lost.  Others  have  tried  to  show,  that  the  so- 
called  Second  Apology  is  the  continuation  of  the  first,  and  that  the  second  is  lost.  Others  have 
supposed  that  the  two  Apologies  which  we  have  are  Justin's  two  Apologies,  but  that  Eusebius  was 
wrong  in  affirming  that  the  second  was  addressed  to  Marcus  Aurelius ;  and  others  maintain,  that 
we  have  in  our  two  Apologies  the  two  Apologies  mentioned  by  Eusebius,  and  that  our  first  is  his 
first,  and  our  second  his  second. 


THE  FIRST  APOLOGY  OF  JUSTIN. 


CHAP.    I. ADDRESS. 

To  the  Emperor  Titus  yElius  Adrianus  Anto- 
ninus Pius  Augustus  C?esar,  and  to  liis  son 
Verissimus  the  Philosopher,  and  to  Lucius  the 
Philosopher,  the  natural  son  of  Caesar,  and  the 
adopted  son  of  Pius,  a  lover  of  learning,  and  to 
the  sacred  Senate,  with  the  whole  People  of  the 
Romans,  I,  Justin,  the  son  of  Priscus  and  grand- 
son of  Bacchius,  natives  of  Flavia  Neapolis  in 
Palestine,  present  this  address  and  petition  in  be- 
half of  those  of  all  nations  who  are  unjustly  hated 
and  wantonly  abused,  myself  being  one  of  them. 

CR\P.    II. JUSTICE    DEM.^XDED. 

Reason  directs  those  wdio  are  truly  pious  and 
philosophical  to  honour  and  love  only  what  is 
true,  declining  to  follow  traditional  opinions,'  if 
these  be  worthless.  For  not  only  does  sound 
reason  direct  us  to  refuse  the  guidance  of  those 
who  did  or  taught  anything  wrong,  but  it  is  in- 
cumbent on  the  lover  of  truth,  by  all  means,  and 
if  death  be  threatened,  even  before  his  own  life, 
to  choose  to  do  and  say  what  is  right.  Do  you, 
then,  since  ye  are  called  pious  and  philosophers, 
guardians  of  justice  and  lovers  of  learning,  give 
good  heed,  and  hearken  to  my  address ;  and  if 
ye  are  indeed  such,  it  will  be  manifested.  For 
we  have  come,  not  to  flatter  you  by  this  writing, 
nor  please  you  by  our  address,  but  to  beg  that 
you  pass  judgment,  after  an  accurate  and  search- 
mg  investigation,  not  flattered  by  prejudice  or 
by  a  desire  of  pleasing  superstitious  men,  nor 
induced  by  irrational  impulse  or  evil  rumours  \ 
which  have  long  been  prevalent,  to  give  a  decis-  i 
ion  which  will  prove  to  be  against  yourselves.  | 
For  as  for  us,  we  reckon  that  no  evil  can  be 
done  us,  unless  we  be  convicted  as  evil-doers, 
or  be  proved  to  be  wicked  men;  and  you, 
you  can  kill,  but  not  hurt  us. 

CHAP.    III. CLADI    OF   JUDICIAL    IN\'ESTIGATION. 

But  lest  any  one  think  that  this  is  an  unrea- 
sonable and  reckless  utterance,  we  demand  that 
the  charges  against  the    Christians   be    investi- 

'  Literally,  "  the  opinions  of  the  ancients." 


gated,  and  that,  if  these  be  substantiated,  they 
be  punished  as  they  deserve  ;  [or  rather,  indeed, 
we  ourselves  will  punish  them.]  ^  But  if  no  one 
can  convict  us  of  anything,  true  reason  forbids 
you,  for  the  sake  of  a  wicked  rumour,  to  wrong 
blameless  men,  and  indeed  rather  yourselves, 
who  think  fit  to  direct  affairs,  not  by  judgment, 
but  by  passion.  And  every  sober-minded  per- 
son will  declare  this  to  be  the  only  fair  and 
equitable  adjustment,  namely,  that  the  subjects 
render  an  unexceptional  account  of  their  owti 
life  and  doctrine  ;  and  that,  on  the  other  hand, 
the  rulers  should  give  their  decision  in  obe- 
dience, not  to  violence  and  tyranny,  but  to  piety 
and  philosophy.  For  thus  would  both  rulers 
[  and  ruled  reap  benefit.  For  even  one  of  the 
ancients  somewhere  said,  "  Unless  both  rulers 
and  ruled  philosophize,  it  is  impossible  to  make 
states  blessed."  3  It  is  our  task,  therefore,  to 
afford  to  all  an  opportunity  of  inspecting  our  life 
and  teachings,  lest,  on  account  of  those  who  are 
accustomed  to  be  ignorant  of  our  affairs,  we 
should  incur  the  penalty  due  to  them  for  mental 
blindness ;  ^  and  it  is  your  business,  when  you 
hear  us,  to  be  found,  as  reason  demands,  good 
judges.  For  if,  when  ye  have  learned  the  truth, 
you  do  not  what  is  just,  you  will  be  before  God 
without  excuse. 

CHAP.    IV. CHRISTIANS       UNJUSTLY      CONDEMNED 

FOR   THEIR    MERE   N.4ME. 

By  the  mere  application  of  a  name,  nothing  is 
decided,  either  good  or  evil,  apart  from  the  ac- 
tions implied  in  the  name  ;  and  indeed,  so  far 
at  least  as  one  may  judge  from  the  name  we  are 
accused  of,  we  are  most  excellent  people.  5     But 


=>  Thirlby  regarded  the  clause  in  brackets  as  an  interpolation. 
There  is  considerable  variety  of  opinion  as  to  the  exact  meaning  of 
the  words  amongst  those  who  regard  them  as  genuine. 

3  Pl.it.  .ff,-/.,  V.  i8. 

*  That  is  to  say,  if  the  Christians  refused  or  neglected  to  make 
their  real  opinions  and  practices  known,  they  would  share  the  guilt  of 
those  whom  they  thus  kept  in  darkness. 

S  Justin  avails  himself  here  of  the  similarity  in  sound  of  the  words 
Xpio-To?  (Christ)  and  xP'?<''Tbs  (good,  worthy,  excellent) .  The -play 
upon  these  words  is  kept  up  throughout  this  paragraph,  and  cannot 
be  always  represented  to  the  English  reader.  [But  Justin  was  merely 
quoting  and  using,  ad  homiium,  the  popular  blunder  of  which  Sueto- 
nius {Life  of  Claudius,  cap.  25)  gives  us  an  example,  "  impulsora 
Chrcsto."     It  will  be  observed  again  in  others  of  these  Fathers  J 

163 


1 64 


THE   FIRST   APOLOGY    OF   JUSTIN. 


as  we  do  not  think  it  just  to  beg  to  be  acquitted  on 
account  of  the  name,  if  we  be  convicted  as  evil- 
doers, so,  on  the  other  hand,  if  we  be  found  to 
have  committed  no  offence,  either  in  the  matter 
of  thus  naming  ourselves,  or  of  our  conduct  as 
citizens,  it  is  your  part  very  earnestly  to  guard 
against  incurring  just  punishment,  by  unjustly 
punishing  those  who  are  not  convicted.  For 
from  a  name  neither  praise  nor  punishment 
could  reasonably  spring,  unless  something  excel- 
lent or  base  in  action  be  proved.  And  those 
among  yourselves  who  are  accused  you  do  not 
punish  before  they  are  convicted ;  but  in  our 
case  you  receive  the  name  as  proof  against  us, 
and  this  although,  so  far  as  the  name  goes,  you 
ought  rather  to  punish  our  accusers.  For  we  are 
accused  of  being  Christians,  and  to  hate  what 
is  excellent  (Chrestian)  is  unjust.  Again,  if  any 
of  the  accused  deny  the  name,  and  say  that  he 
is  not  a  Christian,  you  acquit  him,  as  having  no 
evidence  against  him  as  a  wrong-doer ;  but  if 
any  one  acknowledge  that  he  is  a  Christian,  you 
punish  him  on  account  of  this  acknowledgment. 
Justice -requires  that  you  inquire  into  the  life 
both  of  him  who  confesses  and  of  him  who  de- 
nies, that  by  his  deeds  it  may  be  apparent  what 
kind  of  man  each  is.  For  as  some  who  have 
been  taught  by  the  Master,  Christ,  not  to  deny 
Him,  give  encouragement  to  others  when  they 
are  put  to  the  question,  so  in  all  probability  do 
those  who  lead  wicked  lives  give  occasion  to 
those  who,  without  consideration,  take  upon 
them  to  accuse  all  the  Christians  of  impiety  and 
wickedness.  And  this  also  is  not  right.  For  of 
philosophy,  too,  some  assume  the  name  and  the 
garb  who  do  nothing  worthy  of  their  profession  ; 
and  you  are  well  aware,  that  those  of  the  an- 
cients whose  opinions  and  teachings  were  quite 
diverse,  are  yet  all  called  by  the  one  name  of 
philosophers.  And  of  these  some  taught  athe- 
ism ;  and  the  poets  who  have  flourished  among 
you  raise  a  laugh  out  of  the  uncleanness  of  Jupi- 
ter with  his  own  children.  And  those  who  now 
adopt  such  instruction  are  not  restrained  by  you  ; 
but,  on  the  contrary,  you  bestow  prizes  and  hon- 
ours upon  those  who  euphoniously  insult  the  gods. 

CHAP.    v. CHRISTIANS    CHARGED    WITH    ATHEISM. 

Why,  then,  should  this  be  ?  In  our  case,  who 
pledge  ourselves  to  do  no  wickedness,  nor  to 
hold  these  atheistic  opinions, .  you  do  not  ex- 
amine the  charges  made  against  us  ;  but,  yielding 
to  unreasoning  passion,  and  to  the  instigation 
of  evil  demons,  you  punish  us  without  con- 
sideration or  judgment.  For  the  truth  shall  be 
spoken  ;  since  of  old  these  evil  demons,  effecting 
apparitions  of  themselves,  both  defiled  women 
and  corrupted  boys,  and  showed  such  fearful 
sights  to  men,  that  those  who  did  not  use  their 
reason  in  judging  of  the  actions  that  were  done, 


were  struck  with  terror ;  and  being  carried  away 
by  fear,  and  not  knowing  that  these  were  de- 
mons, they  called  them  gods,  and  gave  to  each 
the  name  which  each  of  the  demons  chose  for 
himself.'  And  when  Socrates  endeavoured,  by 
true  reason  and  examination,  to  bring  these 
things  to  light,  and  deliver  men  from  the  de- 
mons, then  the  demons  themselves,  by  means  of 
men  who  rejoiced  in  iniquity,  compassed  his 
death,  as  an  atheist  and  a  profane  person,  on  the 
charge  that  "  he  was  introducing  new  divinities  ;  " 
and  in  our  case  they  display  a  similar  activity. 
For  not  only  among  the  Greeks  did  reason 
(Logos)  prevail  to  condemn  these  things  through 
Socrates,  but  also  among  the  Barbarians  were 
they  condemned  by  Reason  (or  the  Word,  the 
Logos)  Himself,  who  took  shape,  and  became 
man,  and  was  called  Jesus  Christ ;  and  in  obe- 
dience to  Him,  we  not  only  deny  that  they  who 
did  such  things  as  these  are  gods,^  but  assert 
that  they  are  wicked  and  impious  demons,^  whose 
actions  will  not  bear  comparison  with  those  even 
of  men  desirous  of  virtue. 


CHAP.  VI. 


CHARGE  OF  ATHEISM  REFUTED. 


Hence  are  we  called  atheists.  And  we  con- 
fess that  we  are  atheists,  so  far  as  gods  of  this 
sort  are  concerned,  but  not  with  respect  to  the 
most  true  God,  the  Father  of  righteousness  and 
temperance  and  the  other  virtues,  who  is  free 
from  all  impurity.  But  both  Him,  and  the  Son 
(who  came  forth  from  Him  and  taught  us  these 
things,  and  the  host  of  the  other  good  angels 
who  follow  and  are  made  like  to  Him),^  and  the 
prophetic  Spirit,  we  worship  and  adore,  knowing 
them  in  reason  and  truth,  and  declaring  without 
grudging  to  every  one  n'ho  wishes  to  learn,  as  we 
have  been  taught. 

CHAP.    VII. EACH    CHRISTIAN    MUST    BE   TRIED    BY 

HIS    OWN    LIFE. 

But  some  one  will  say,  Some  have  ere  now 
been  arrested  and  convicted  as  evil-doers.     For 


1  [i.  Cor.  X.  20.  Milton's  admirable  economy  in  working  this 
truth  into  his  great  poem  (i  378)  affords  a  sublime  exposition  of  the 
mind  of  the  Fathers  on  the  origin  of  mythologies.] 

2  The  word  haiy-mv  means  in  Greek  a  god,  but  the  Christians 
used  the  word  to  signify  an  evil  spirit.  Justin  uses  the  same  word 
here  for  god  and  demon.  The  connection  which  Justin  and  other 
Christian  writers  supposed  to  exist  between  evil  spirits  and  the 
gods  of  the  heathens  will  be  apparent  from  Justin's  own  statements. 
The  word  6ta3oAo9,  devil,  is  not  applied  to  these  demons.  There  is 
but  one  devil,  but  many  demons. 

■*  This  is  the  literal  and  obvious  translation  of  Justin's  words. 
But  from  c.  13,  16,  and  61,  it  is  evident  that  he  did  not  desire  to  incul- 
cate the  worship  of  angels.  We  arc  therefore  driven  to  adopt  another 
translation  of  tliis  passage,  even  though  it  be  somewhat  harsh.  _  Two 
such  translations  have  been  proposed:  the  first  connecting  "  us"  and 
"  the  host  of  the  other  good  angels"  as  the  common  object  of  the  verb 
"  taught;  "  the  second  connecting  "  these  things"  with  "  the  host  of," 
etc.,  and  making  these  two  together  the  subject  taught.  In  the  first 
case  tiie  translation  would  stand,  "  taught  these  things  to  us  and  to 
the  host,"  etc.;  in  the  second  case  the  translation  would  be,  "  taught 
us  about  these  things,  and  about  the  host  of  the  others  who  follow 
Him,  viz.  the  good  angels."  [I  have  ventured  to  insert  parenthetic 
marks  in  the  text,  an  obvious  and  simple  resource  to  suggest  the 
manifest  intent  of  the  author.  Grabe's  note  ?«  ioc  gives  another  and 
very  ingenious  exegesis,  but  the  simplest  is  best.J 


THE    FIRST   APOLOGY    OF   JUSTIN. 


i6: 


you  condemn  many,  many  a  time,  after  inquiring 
into  the  life  of  each  of  the  accused  severally, 
but  not  on  account  of  those  of  whom  we  have 
been  speaking.'  And  this  we  acknowledge,  that 
as  among  the  Greeks  those  who  teach  such  theo- 
ries as  please  themselves  are  all  called  by  the 
one  name  "  Philosopher,"  though  their  doctrines 
be  diverse,  so  also  among  the  Barbarians  this 
name  on  which  accusations  are  accumulated  is 
the  common  property  of  those  who  are  and 
those  who  seem  wise.  For  all  arc  called  Chris- 
tians. Wherefore  we  demand  that  the  deeds  of 
all  those  wlio  are  accused  to  you  be  judged,  in 
order  that  each  one  who  is  convicted  may  be 
punished  as  an  evil-doer,  and  not  as  a  Christian  ; 
and  if  it  is  clear  that  any  one  is  blameless,  that 
he  may  be  acquitted,  since  by  the  mere  fact  of 
his  being  a  Christian  he  does  no  wrong.^  For  we 
will  not  require  that  you  punish  our  accusers ;  ^ 
they  being  suiificiently  punished  by  their  present 
wickedness  and  ignorance  of  what  is  right. 

CHAP.  VIII. CHRISTIANS   CONFESS  THEIR  FAITH  IN 

GOD. 

And  reckon  ye  that  it  is  for  your  sakes  we 
have  been  saying  these  things  ;  for  it  is  in  our 
power,  when  we  are  examined,  to  deny  that  we 
are  Christians  ;  but  we  would  not  live  by  telling 
a  lie.  For,  impelled  by  the  desire  of  the  eternal 
and  pure  life,  we  seek  the  abode  that  is  with 
God,  the  Father  and  Creator  of  all,  and  hasten 
to  confess  our  faith,  persuaded  and  convinced 
as  we  are  that  they  who  have  proved  to  God  '* 
by  their  works  that  they  followed  Him,  and 
loved  to  abide  with  Him  where  there  is  no  sin 
to  cause  disturbance,  can  obtain  these  things. 
This,  then,  to  speak  shortly,  is  what  we  expect 
and  have  learned  from  Christ,  and  teach.  And 
Plato,  in  like  manner,  used  to  say  that  Rhada- 
manthus  and  Minos  would  punish  the  wicked 
who  came  before  them ;  and  we  say  that  the 
same  thing  will  be  done,  but  at  the  hand  of 
Christ,  and  upon  the  wicked  in  the  same  bodies 
united  again  to  their  spirits  which  are  now  to 
undergo  everlasting  punishment ;  and  not  only, 
as  Plato  said,  for  a  period  of  a  thousand  years. 
And  if  any  one  say  that  this  is  incredible  or 
impossible,  this  error  of  ours  is  one  which  con- 
cerns ourselves  only,  and  no  other  person,  so 
long  as  you  cannot  convict  us  of  doing  any 
harm. 


CHAP.   IX, 


•FOLLY   OF   IDOL   WORSHIP. 


And  neither  do  we  honour  with  many  sacri- 
fices and  garlands  of  flowers  such  deities  as  men 


'  i.e.,  according  to  Otto,  "  not  on  account  of  the  sincere  Chris- 
tians of  whom  we  have  been  speaking."  According  to  TroUope, 
"  not  on  account  of  (or  at  the  instigation  of)  the  demons  before  men- 
tioned." 

^  Or,  "  as  a  Christian  who  has  done  no  wrong." 

3  Compare  the  Rescript  of  Adrian  appended  to  this  Apology. 

*  Literally,  "  persuaded  God." 


have  formed  and  set  in  shrines  and  called  gods ; 
since  we  see  that  these  are  soulless  and  dead, 
and  have  not  the  form  of  God  (for  we  do  not 
consider  that  God  has  such  a  form  as  some  say 
that  they  imitate  to  His  honour),  but  have  the 
names  and  forms  of  those  wicked  demons  which 
have  appeared.  For  why  need  we  tell  you  who 
already  know,  into  what  forms  the  craftsmen, 5 
carving  and  cutting,  casting  and  hammering, 
fashion  the  materials  ?  And  often  out  of  vessels 
of  dishonour,  by  merely  changing  the  form,  and 
making  an  image  of  the  requisite  shape,  they 
make  what  they  call  a  god  ;  which  we  consider 
not  only  senseless,  but  to  be  even  insulting  to 
God,  who,  having  ineffable  glory  and  form,  thus 
gets  His  name  attached  to  things  that  are  cor- 
ruptible, and  require  constant  service.  And  that 
the  artificers  of  the.se  are  both  intemperate,  and, 
not  to  enter  into  particulars,  are  practised  in 
every  vice,  you  very  well  know ;  even  their  own 
girls  who  work  along  with  them  they  corrupt. 
What  infatuation  !  that  dissolute  men  should  be 
said  to  fashion  and  make  gods  for  your  worship, 
and  that  you  should  appoint  such  men  the  guard- 
ians of  the  temples  where  they  are  enshrined  ; 
not  recognising  that  it  is  unlawful  even  to  think 
or  say  that  men  are  the  guardians  of  gods. 

CHAP.    X.  —  HOW   GOD  IS   TO    BE   SERVED. 

But  we  have  received  by  tradition  that  God 
does  not  need  the  material  offerings  which  men 
can  give,  seeing,  indeed,  that  He  Himself  is  the 
provider  of  all  things.  And  we  have  been 
taught,  and  are  convinced,  and  do  believe,  that 
He  accepts  those  only  who  imitate  the  excel- 
lences which  reside  in  Him,  temperance,  and 
justice,  and  philanthropy,  and  as  many  virtues 
as  are  peculiar  to  a  (iod  who  is  called  by  no 
proper  name.  And  we  have  been  taught  that 
He  in  the  beginning  did  of  His  goodness,  for 
man's  sake,  create  all  things  out  of  unformed 
matter ;  and  if  men  by  their  works  show  them- 
selves worthy  of  this  His  design,  they  are  deemed 
worthy,  and  so  we  have  received  —  of  reigning 
in  company  with  Him,  being  delivered  from 
corruption  and  suffering.  For  as  in  the  begin- 
ning He  created  us  when  we  were  not,  so  do  we 
consider  that,  in  like  manner,  those  who  choose 
what  is  pleasing  to  Him  are,  on  account  of  their 
choice,  deemed  worthy  of  incorruption  and  of 
fellowship  with  Him.  For  the  coming  into  be- 
ing at  first  was  not  in  our  own  power ;  and  in 
order  that  we  may  follow  those  things  which 
please  Him,  choosing  them  by  means  of  the 
rational  faculties  He  has  Himself  endowed  us 
with.  He  both  persuades  us  and  leads  us  to  faith. 
And  we  think  it  for  the  advantage  of  all  men 
that  they  are  not  restrained  from  learning  these 


S  [Isa.  xliv.  9-20;  Jer.  x.  3.] 


1 66 


THE   FIRST   APOLOGY   OF   JUSTIN. 


things,  but  are  even  urged  thereto.  For  the 
restraint  which  human  laws  could  not  effect, 
the  Word,  inasmuch  as  He  is  divine,  would  have 
effected,  had  not  the  wicked  demons,  taking  as 
their  ally  the  lust  of  wickedness  which  is  in 
every  man,  and  which  draws  variously  to  all 
manner  of  vice,  scattered  many  false  and  pro- 
fane accusations,  none  of  which  attach  to  us. 

CHAP.  XI.  —  WHAT  KINGDOM  CHRISTIANS  LOOK  FOR. 

And  when  you  hear  that  we  look  for  a  king- 
dom, you  suppose,  without  making  any  inquiry, 
that  we  speak  of  a  human  kingdom ;  whereas 
we  speak  of  that  which  is  with  God,  as  appears 
also  from  the  confession  of  their  faith  made  by 
those  who  are  charged  with  being  Christians, 
though  they  know  that  death  is  the  punishment 
awarded  to  him  who  so  confesses.  For  if  we 
looked  for  a  human  kingdom,  we  should  also 
deny  our  Christ,  that  we  might  not  be  slain ;  and 
we  should  strive  to  escape  detection,  that  we 
might  obtain  what  we  expect.  But  since  our 
thoughts  are  not  fixed  on  the  present,  we  are 
not  concerned  when  men  cut  us  off ;  since  also 
death  is  a  debt  which  must  at  all  events  be  paid. 

CHAP.  XII. CHRISTIANS  LIVE  AS  UNDER  GOD'S  EYE. 

And  more  than  all  other  men  are  we  your 
helpers  and  allies  in  promoting  peace,  seeing 
that  we  hold  this  view,  that  it  is  alike  impossible 
for  the  wicked,  the  covetous,  the  conspirator, 
and  for  the  virtuous,  to  escape  the  notice  of  God, 
and  that  each  man  goes  to  everlasting  punish- 
ment or  salvation  according  to  the  value  of  his 
actions.  For  if  all  men  knew  this,  no  one 
would  choose  wickedness  even  for  a  little,  know- 
ing that  he  goes  to  the  everlasting  punishment 
of  fire  ;  but  would  by  all  means  restrain  himself, 
and  adorn  himself  with  virtue,  that  he  might  ob- 
tain the  good  gifts  of  God,  and  escape  the  pun- 
ishments. For  those  who,  on  account  of  the 
laws  and  punishments  you  impose,  endeavour  to 
escape  detection  when  they  offend  (and  they 
offend,  too,  under  the  impression  that  it  is  quite 
possible  to  escape  your  detection,  since  you  are 
but  men),  those  persons,  if  they  learned  and 
were  convinced  that  nothing,  whether  actually 
done  or  only  intended,  can  escape  the  knowledge 
of  God,  would  by  all  means  live  decently  on  ac- 
count of  the  penalties  threatened,  as  even  you 
yourselves  will  admit.  But  you  seem  to  fear  lest 
all  men  become  righteous,  and  you  no  longer 
have  any  to  punish.  Such  would  be  the  concern 
of  public  executioners,  but  not  of  good  princes. 
But,  as  we  before  said,  we  are  persuaded  that 
these  things  are  prompted  by  evil  spirits,  who 
demand  sacrifices  and  service  even  from  those 
who  live  unreasonably ;  but  as  for  you,  we  pre- 
sume that  you  who  aim  at  [a  reputation  for] 
piety  and  i)hilosophy  will  do  nothing  unreason- 


able. But  if  you  also,  like  the  foolish,  prefer 
custom  to  truth,  do  what  you  have  power  to  do. 
But  just  so  much  power  have  rulers  who  esteem 
opinion  more  than  truth,  as  robbers  have  in  a 
desert.  And  that  you  will  not  succeed  is  de- 
clared by  the  Word,  than  whom,  after  God  who 
begat  Him,  we  know  there  is  no  ruler  more 
kingly  and  just.  For  as  all  shrink  from  succeed- 
ing to  the  poverty  or  sufferings  or  obscurity  of 
their  fathers,  so  whatever  the  Word  forbids  us  to 
choose,  the  sensible  man  will  not  choose.  That 
all  these  things  should  come  to  pass,  I  say,  our 
Teacher  foretold.  He  who  is  both  Son  and  Apos- 
tle of  God  the  Father  of  all  and  the  Ruler,  Jesus 
Christ ;  from  whom  also  we  have  the  name  of 
Christians.  Whence  we  become  more  assured 
of  all  the  things  He  taught  us,  since  whatever 
He  beforehand  foretold  should  come  to  pass,  is 
seen  in  fact  coming  to  pass  ;  and  this  is  the 
work  of  God,  to  tell  of  a  thing  before  it  hap- 
pens, and  as  it  was  foretold  so  to  show  it  happen- 
ing. It  were  possible  to  pause  here  and  add  no 
more,  reckoning  that  we  demand  what  is  just 
and  true  ;  but  because  we  are  well  aware  that  it 
is  not  easy  suddenly  to  change  a  mind  possessed 
by  ignorance,  we  intend  to  add  a  few  things,  for 
the  sake  of  persuading  those  who  love  the  truth, 
knowing  that  it  is  not  impossible  to  put  ignorance 
to  flight  by  presenting  the  truth. 

CHAP.  XIII. CHRISTIANS    SERVE    GOD    RATIONALLY. 

What  sober-minded  man,  then,  will  not  ac- 
knowledge that  we  are  not  atheists,  worshipping 
as  we  do  the  Maker  of  this  universe,  and  declar- 
ing, as  we  have  been  taught,  that  He  has  no  need 
of  streams  of  blood  and  libations  and  incense ; 
whom  we  praise  to  the  utmost  of  our  power  by 
the  exercise  of  prayer  and  thanksgiving  for  all 
things  wherewith  we  are  supplied,  as  we  have 
been  taught  that  the  only  honour  that  is  worthy 
of  Him  is  not  to  consume  by  fire  what  He  has 
brought  into  being  for  our  sustenance,  but  to  use 
it  for  ourselves  and  those  who  need,  and  with 
gratitude  to  Him  to  offer  thanks  by  invocations 
and  hymns  '  for  our  creation,  and  for  all  the  means 
of  health,  and  for  the  various  qualities  of  the 
different  kinds  of  things,  and  for  the  changes  of 
the  seasons ;  and  to  present  before  Him  peti- 
tions for  our  existing  again  in  incorruption 
through  faith  in  Him.  Our  teacher  of  these 
things  is  Jesus  Christ,  who  also  was  born  for  this 
purpose,  and  was  crucified  under  Pontius  Pilate, 
procurator  of  Judsea,  in  the  times  of  Tiberius 
Ccesar;  and  that  we  reasonably  worship  Him, 
having  learned  that  He  is  the  Son  of  the  true 


I  TTOfiiras  Kai  v/xt'ov^.  "  Grabe,  and  it  should  seem  correctly,  un- 
derstands -rrofj-ira^  to  be  solemn  prayers.  ...  He  also  remarlcs, 
that  the  u/ui'oi  were  either  psalms  of  David,  or  some  of  those  psalnis 
and  songs  made  by  the  primitive  Christians,  which  are  mentioned  in 
Eusebius,  H.  £.,  v.  28."— Tkolloi'e. 


THE   FIRST   APOLOGY   OF   JUSTIN. 


167 


God  Himself,  and  holding  Him  in  the  second 
place,  and  the  proi)hetic  Spirit  in  the  third,  we 
will  prove.  For  they  proclaim  our  madness  to 
consist  in  this,  that  we  give  to  a  crucified  man  a 
place  second  to  the  unchangeable  and  eternal 
God,  the  Creator  of  all ;  for  they  do  not  discern 
the  mystery  that  is  herein,  to  which,  as  we  make 
it  plain  to  you,  we  pray  you  to  give  heed. 

CHAP.   XIV. — THE   DEMONS    MISREPRESENT    CHRIS- 
TIAN  DOCl'RINE. 

For  we  forewarn  you  to  be  on  your  guard,  lest 
those  demons  whom  we  have  been  accusing 
should  deceive  you,  and  quite  divert  you  from 
reading  and  understanding  what  we  say.  For 
they  strive  to  hold  you  their  slaves  and  servants  ; 
and  sometimes  by  appearances  in  dreams,  and 
sometimes  by  magical  impositions,  they  subdue 
all  who  make  no  strong  opposing  effort  for  their 
own  salvation.  And  thus  do  we  also,  since  our 
persuasion  by  the  Word,  stand  aloof  from  them 
(i.e.,  the  demons),  and  follow  the  only  unbegot- 
ten  God  through  His  Son — we  who  formerly  de- 
lighted in  fornication,  but  now  embrace  chastity 
alone  ;  we  who  formerly  used  magical  arts,  dedi- 
cate ourselves  to  the  good  and  unbegotten  God  ; 
we  who  valued  above  all  things  the  acquisition  of 
wealth  and  possessions,  now  bring  what  we  have 
into  a  common  stock,  and  communicate  to  every 
one  in  need ;  we  who  hated  and  destroyed  one 
another,  and  on  account  of  their  different  man- 
ners would  not  live '  with  men  of  a  different 
tribe,  now,  since  the  coming  of  Christ,  live  famil- 
iarly with  them,  and  pray  for  our  enemies,  and 
endeavour  to  persuade  those  who  hate  us  unjustly 
to  live  comformably  to  the  good  precepts  of 
Christ,  to  the  end  that  they  may  become  par- 
takers with  us  of  the  same  joyful  hope  of  a  re- 
ward from  God  the  ruler  of  all.  But  lest  we 
should  seem  to  be  reasoning  sophistically,  we 
consider  it  right,  before  giving  you  the  prom- 
ised ^  explanation,  to  cite  a  few  precepts  given 
by  Christ  Himself.  And  be  it  yours,  as  powerful 
rulers,  to  inquire  whether  we  have  been  taught 
and  do  teach  these  things  truly.  Brief  and  con- 
cise utterances  fell  from  Him,  for  He  was-  no 
sophist,  but  His  word  was  the  power  of  God. 

CHAP.    XV. WHAT    CHRIST    HIMSELF   TAUGHT. 

Concerning  chastity.  He  uttered  such  senti- 
ments as  these  :  ^  "  Whosoever  looketh  upon  a 
woman  to  lust  after  her,  hath  committed  adul- 
tery with  her  already  in  his  heart  before  God." 
And,  "  If  thy  right  eye  offend  thee,  cut  it  out ; 
for  it  is  better  for  thee  to  enter  into  the  kingdom 
of  heaven  with  one  eye,  than,  having  two  eyes. 


'  Literally,  "  would  not  use  the  same  hearth  or  fire." 

^  See  the  end  of  chap.  xii. 

3  The  reader  will  notice  that  Justin  quotes  ftom  memory,  so  that 
there  are  some  slight  discrepancies  between  the  words  of  Jesus  as 
here  cited,  and  the  same  sayings  as  recorded  in  our  Gospels. 


to  be  cast  into  everlasting  fire."  And,  "  Who- 
soever shall  marry  her  that  is  divorced  from 
another  husband,  committeth  adultery."  *  And, 
"  There  are  some  who  have  been  made  eunuchs 
of  men,  and  some  who  were  born  eunuchs,  and 
some  who  have  made  themselves  eunuchs  for  the 
kingdom  of  heaven's  sake  ;  but  all  cannot  re- 
ceive this  saying."  s  So  that  all  who,  by  human 
law,  are  twice  married,*"  are  in  the  eye  of  our 
Master  sinners,  and  those  who  look  upon  a 
woman  to  lust  after  her.  For  not  only  he  who 
in  act  commits  adultery  is  rejected  by  Him,  but 
also  he  who  desires  to  commit  adultery  :  since 
not  only  our  works,  but  also  our  thoughts,  are 
open  before  God.  And  many,  both  men  and 
women,  who  have  been  Christ's  disciples  from 
childhood,  remain  pure  at  the  age  of  sixty  or 
seventy  years  ;  and  I  boast  that  I  could  produce 
such  from  every  race  of  men.  For  what  shall  I 
say,  too,  of  the  countless  multitude  of  those  who 
have  reformed  intemperate  habits,  and  learned 
these  things  ?  For  Christ  called  not  the  just  nor 
the  chaste  to  repentance,  but  the  ungodly,  and 
the  licentious,  and  the  unjust ;  His  words  being, 
"  I  came  not  to  call  the  righteous,  but  sinners  to 
repentance."  ^  For  the  heavenly  Father  desires 
rather  the  repentance  than  the  punishment  of 
the  sinner.  And  of  our  love  to  all,  He  taught 
thus  :  "  If  ye  love  them  that  love  you,  what  new 
thing  do  ye  ?  for  even  fornicators  do  this.  But 
I  say  unto  you.  Pray  for  your  enemies,  and  love 
them  that  hate  you,  and  bless  them  that  curse 
you,  and  pray  for  them  that  despitefuUy  use 
you."  ^  And  that  we  should  communicate  to  the 
needy,  and  do  nothing  for  glory.  He  said,  "  Give 
to  him  that  asketh,  and  from  him  that  would 
borrow  turn  not  away  ;  for  if  ye  lend  to  them  ot 
whom  ye  hope  to  receive,  what  new  thing  do  ye  ? 
even  the  publicans  do  this.  Lay  not  up  for 
yourselves  treasure  upon  earth,  where  moth  and 
rust  doth  corrupt,  and  where  robbers  break 
through ;  but  lay  up  for  yourselves  treasure  in 
heaven,  where  neither  moth  nor  rust  doth  cor- 
rupt. For  what  is  a  man  profited,  if  he  shall 
gain  the  whole  world,  and  lose  his  o\ni  soul? 
or  what  shall  a  man  give  in  exchange  for  it? 
Lay  up  treasure,  therefore,  in  heaven,  where 
neither  moth  nor  rust  doth  corrujit." '  And, 
"  Be  ye  kind  and  merciful,  as  your  Father  also  is 
kind  and  merciful,  and  maketh  His  sun  to  rise 
on  sinners,  and  the  righteous,  and  the  wicked. 


■»  Matt.  V.  28,  29,  32. 

5  Matt.  .\ix.  12. 

6  Siyaniai  Trotoiiniefoi,  lit.  contracting  a  double  marriage.  Of 
double  marriages  there  are  three  kinds:  the  first,  marriage  with  a 
second  wife  while  the  first  is  still  alive  and  recognised  as  a  lawful 
wife,  or  bigamy;  the  second,  marriage  with  a  second  wife  after  di- 
vorce from  the  first,  and  third,  marriage  with  a  second  wife  after  the 
death  of  the  first.  It  is  thought  that  Justin  here  refers  to  the  second 
case. 

7  Matt.  ix.  13. 

*  Matt.  V.  46,  44;   Luke  vi.  28. 

9  Luke  vi.  30,  34,  Matt.  vi.  19,  xvi.  26,  vi.  ao. 


1 68 


THE    FIRST   APOLOGY    OF   JUSTIN. 


Take  no  thought  what  ye  shall  eat,  or  what  ye 
shall  put  on  :  are  ye  not  l)etter  than  the  birds  and 
the  beasts?  And  God  feedeth  them.  Take  no 
thought,  therefore,  what  ye  shall  eat,  or  what  ye 
shall  put  on  ;  for  your  heavenly  Father  knoweth 
that  ye  have  need  of  these  things.  But  seek  ye 
the  kingdom  of  heaven,  and  all  these  things 
shall  be  added  unto  you.  For  where  his  treasure 
is,  there  also  is  the  mind  of  a  man."  '  And, 
"  Do  not  these  things  to  be  seen  of  men  ;  other- 
wise ye  have  no  reward  from  your  Father  which 
is  in  heaven."  ^ 

CHAP.    XVI. CONCERNING    PATIENCE    AND    SWEAR- 
ING. 

And  concerning  our  being  patient  of  injuries, 
and  ready  to  serve  all,  and  free  from  anger,  this 
is  what  He  said  :  "  To  him  that  smiteth  thee  on 
the  one  cheek,  offer  also  the  other  ;  and  him  that 
taketh  away  thy  cloak  or  coat,  forbid  not.  And 
whosoever  shall  be  angry,  is  in  danger  of  the 
fire.  And  every  one  that  compelleth  thee  to  go 
with  him  a  mile,  follow  him  two.  And  let  your 
good  works  shine  before  men,  that  they,  seeing 
them,  may  glorify  your  Father  which  is  in 
heaven."  3  For  we  ought  not  to  strive  ;  neither 
has  He  desired  us  to  be  imitators  of  wicked 
men,  but  He  has  exhorted  us  to  lead  all  men, 
by  patience  and  gentleness,  from  shame  and  the 
love  of  evil.  And  this  indeed  is  proved  in  the 
case  of  many  who  once  were  of  your  way  of 
thinking,  but  have  changed  their  violent  and 
tyrannical  disposition,  being  overcome  either  by 
the  constancy  which  they  have  witnessed  in  their 
neighbours'  lives,^  or  by  the  extraordinary  forbear- 
ance they  have  observed  in  their  fellow-travellers 
when  defrauded,  or  by  the  honesty  of  those  with 
whom  they  have  transacted  business. 

And  with  regard  to  our  not  swearing  at  all,  and 
always  speaking  the  truth.  He  enjoined  as  fol- 
lows :  "  Swear  not  at  all ;  but  let  your  yea  be 
yea,  and  your  nay,  nay ;  for  whatsoever  is  more 
than  these  cometh  of  evil."  ^  And  that  we  ought 
to  worship  God  alone,  He  thus  persuaded  us  : 
"  The  greatest  commandment  is.  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  Him  only  shalt  thou 
serve,  with  all  thy  heart,  and  with  all  thy  strength, 
the  Lord  God  that  made  thee."  ^  And  when  a 
certain  man  came  to  Him  and  said,  "  Good 
Master,"  He  answered  and  said,  "There  is  none 
good  but  God  only,  who  made  all  things."  ^ 
And  let  those  who  are  not  found  living  as  He 
taught,  be  understood  to  be  no  Christians,  even 
though  they  profess  with  the  lip  the  precepts  of 


'  I-uke  vi.  36;  Matt.  v.  45,  vi.  25,  26,  33,  21. 

2  Matt.  vi.  I. 

3  Luke  vi.  29;  Matt.  vi.  22,  41,  16. 
■*  i.e.,  Christian  neighbours. 

S  Matt.  V.  34,  27. 
'  Mark  xii.  30. 
7  Matt.  xix.  6,  17. 


Christ ;  for  not  thosfe  who  make  profession,  but 
those  who  do  the  works,  shall  be  saved,  accord- 
ing to  His  word  :  "  Not  every  one  who  saith  to 
Me,  Lord,  Lord,  shall  enter  into  the  kingdom  of 
heaven,  but  he  that  doeth  the  will  of  My  Father 
which  is  in  heaven.  For  whosoever  heareth  Me, 
and  doeth  My  sayings,  heareth  Him  that  sent 
Me.  And  many  will  say  unto  Me,  Lord,  Lord, 
have  we  not  eaten  and  drunk  in  Thy  name,  and 
done  wonders?  And  then  will  I  say  unto  them, 
Depart  from  Me,  ye  workers  of  iniquity.  Then 
shall  there  be  wailing  and  gnashing  of  teeth, 
when  the  righteous  shall  shine  as  the  sun,  and 
the  wicked  are  sent  into  everlasting  fire.  For 
many  shall  come  in  My  name,  clothed  outwardly 
in  sheep's  clothing,  but  inwardly  being  ravening 
wolves.  By  their  works  ye  shall  know  them. 
And  every  tree  that  bringeth  not  forth  good 
fruit,  is  hewn  down  and  cast  into  the  fire."  ^ 
And  as  to  those  who  are  not  living  pursuant  to 
these  His  teachings,  and  are  Christians  only  in 
name,  we  demand  that  all  such  be  punished  by 
you. 

CHAP.    XVII. CHRIST   TAUGHT    CIVIL   OBEDIENCE. 

And  everywhere  we,  more  readily  than  all 
men,  endeavour  to  pay  to  those  appointed  by 
you  the  taxes  both  ordinary  and  extraordinary,'' 
as  we  have  been  taught  by  Him  ;  for  at  that 
time  some  came  to  Him  and  asked  Him,  if  one 
ought  to  pay  tribute  to  Caesar ;  and  He  an- 
swered, "  Tell  Me,  whose  image  does  the  coin 
bear?"  And  they  said,  "  Caesar's."  And  again 
He  answered  them,  "  Render  therefore  to  Caesar 
the  things  that  are  Caesar's,  and  to  God  the 
things  that  are  God's."  '°  Whence  to  God  alone 
we  render  worship,  but  in  other  things  we  gladly 
serve  you,  acknowledging  you  as  kings  and 
rulers  of  men,  and  praying  that  with  your  kingly 
power  you  be  found  to  possess  also  sound  judg- 
ment. But  if  you  pay  no  regard  to  our  prayers 
and  frank  explanations,  we  shall  suffer  no  loss, 
since  we  believe  (or  rather,  indeed,  are  per- 
suaded) that  every  man  will  suffer  punishment  in 
eternal  fire  according  to  the  merit  of  his  deed, 
and  will  render  account  according  to  the  power 
he  has  received  from  God,  as  Christ  intimated 
when  He  said,  "  To  whom  God  has  given  more, 
of  him  shall  more  be  required."  " 

CHAP.    XVIII. PROOF   OF    IMMORTALITY    AND    THE 

RESURRECTION. 

For  reflect  upon  the  end  of  each  of  the  pre- 
ceding kings,  how  they  died  the  death  common 
to  all,  which,  if  it  issued  in  insensibility,  would 


8  Matt.  vii.  21,  etc.;  Luke  xiii.  26;   Matt.  xiii.  42,  vii.  15,  16,  19. 

9  (\>6pov<;  KOL  el<T<t>opa.^.     The  former  is   the  annual   tribute;    the 
latter,  any  occasional  assessment.    See  Otto's  Note,  and  Thucyd.  iii. 

'°  Matt.  xxii.  17,  19,  20,  31. 
"  Luke  xii.  48. 


THE   FIRST   APOLOGY   OF   JUSTIN. 


169 


be  a  godsend  '  to  all  the  wicked.  But  since 
sensation  remains  to  all  who  have  ever  lived, 
and  eternal  punishment  is  laid  up  (i.e.,  for  the 
wicked),  see  that  ye  neglect  not  to  be  convinced, 
and  to  hold  as  your  belief,  that  these  things  are 
true.  For  let  even  necromancy,  and  the  divina- 
tions you  practise  by  immaculate  children,^  and 
the  evoking  of  departed  human  souls,-^  and  those 
who  are  called  among  the  magi,  Dream-senders 
and  .A.ssistant-spirits  ( Familiars ),•♦  and  all  that 
is  done  by  those  who  are  skilled  in  such  matters 
—  let  these  persuade  you  that  even  after  death 
souls  are  in  a  state  of  sensation ;  and  those  who 
are  seized  and  cast  about  by  the  spirits  of  the 
dead,  whom  all  call  daemoniacs  or  madmen ;  5 
and  what  you  repute  as  oracles,  both  of  Amphil- 
ochus,  Dodana,  Pytho,  and  as  many  other  such 
as  exist ;  and  the  opinions  of  your  authors, 
Empedocles  and  Pythagoras,  Plato  and  Socrates, 
and  the  pit  of  Homer,''  and  the  descent  of 
Ulysses  to  inspect  these  things,  and  all  that  has 
been  uttered  of  a  like  kind.  Such  favour  as 
you  grant  to  these,  grant  also  to  us,  who  not  less 
but  more  firmly  than  they  believe  in  God  ;  since 
we  expect  to  receive  again  our  own  bodies, 
though  they  be  dead  and  cast  into  the  earth,  for 
we  maintain  that  with  God  nothing  is  impossible. 


CR\P.    XK. 


■THE    RESURRECTION   POSSIBLE. 


And  to  any  thoughtful  person  would  anything 
appear  more  incredible,  than,  if  we  were  not  in 
the  body,  and  some  one  were  to  say  that  it  was 
possible  that  from  a  small  drop  of  human  seed 
bones  and  sinews  and  flesh  be  formed  into  a 
shape  such  as  we  see  ?  For  let  this  now  be  said 
hypothetically :  if  you  yourselves  were  not  such 
as  you  now  are,  and  born  of  such  parents  [and 
causes],  and  one  were  to  show  you  human  seed 
/  and  a  picture  of  a  man,  and  were  to  say  with 
confidence  that  from  such  a  substance  such  a 
being  could  be  produced,  would  you  believe  be- 
fore you  saw  the  actual  production?     No  one 


'  fp;uato>',  a  piece  of  unlooked-for  luck,  Hermes  being  the  re- 
puted giver  of  such  gifts:  vid.  Liddell  and  Scott's  Lex.;  see  also  the 
Scholiast,  quoted  by  Stallbaum  in  Plato's  Phaed.,  p.  107,  on  a  passage 
singularly  analogous  to  this. 

^  Boys  and  girls,  or  even  children  prematurely  taken  from  the 
womb,  were  slaughtered,  and  their  entrails  inspected,  in  the  belief 
that  the  souls  of  the  victims  (being  still  conscious,  as  Justin  is  argu- 
ing) would  reveal  things  hidden  and  future.  Instances  are  abun- 
dantly cited  by  Otto  and  Trollope. 

3  This  form  of  spirit-rapping  was  familiar  to  the  ancients,  and 
Justin  again  {Dial.  c.  Trypli.,  c.  10?)  uses  the  invocation  of  Samuel 
by  the  witch  of  Endor  as  a  proof  of  the  immortality  of  the  soul. 

■*  Valesius  (on  Euseb.  H.  E.,  iv.  7)  states  that  the  magi  had  two 
kinds  of  familiars:  the  first,  who  were  sent  to  inspire  men  with 
dreams  which  might  give  them  intimations  of  things  future :  and  the 
second,  who  were  sent  to  watch  over  men,  and  protect  them  from 
diseases  and  misfortunes.  The  first,  he  says,  they  called  (as  here) 
oveipoTToairoi)?,  and  the  second  Trape&pov^. 

5  Justin  is  not  the  only  author  in  ancient  or  recent  times  who  has 
classed  daemoniacs  and  maniacs  together:  neither  does  he  stand  alone 
among  the  ancients  in  the  opinion  that  dsemoniacs  were  possessed  by 
the  spirits  of  departed  men.  References  will  be  found  in  Trollope's 
note.  [See  this  matter  more  fully  illustrated  in  Kaye's  Jjistin  Mar- 
tyr, pp.  105-1H.] 

*  See  the  Odyssey,  book  xi.  line  25,  where  Ulysses  is  described 
as  digging  a  pit  or  trench  with  his  sword,  and  pouring  libations,  in 
order  to  collect  around  him  the  souls  of  the  dead. 


will  dare  to  deny  [that  such  a  statement  would 
surpass  belief].  In  the  same  way.  then,  you  are 
now  incredulous  because  you  have  never  seen  a 
dead  man  rise  again.  But  as  at  first  you  would 
not  have  believed  it  possible  that  such  persons 
could  be  produced  from  the  small  drop,  and  yet 
now  you  see  them  thus  produced,  so  also  judge 
ye  that  it  is  not  impossible  that  the  bodies  of 
men,  after  they  have  been  dissolved,  and  like 
seeds  resolved  into  earth,  should  in  God's  ap- 
pointed time  rise  again  and  put  on  incomiption. 
For  what  power  worthy  of  God  those  imagine 
who  say,  that  each  thing  returns  to  that  from 
which  it  was  produced,  and  that  beyond  this  not 
even  God  Himself  can  do  anything,  we  are  un- 
able to  conceive  ;  but  this  we  see  clearly,  that 
they  would  not  have  believed  it  possible  that 
they  could  have  become  such  and  produced  from 
such  materials,  as  they  now  see  both  themselves 
and  the  whole  world  to  be.  And  that  it  is  better 
to  believe  even  what  is  impossible  to  our  own 
nature  and  to  men,  than  to  be  unbelieving  like 
the  rest  of  the  world,  we  have  learned ;  for  we 
know  that  our  Master  Jesus  Christ  said,  that 
"  what  is  impossible  Avith  men  is  possible  with 
God,"  7  and,  "  Fear  not  them  that  kill  you,  and 
after  that  can  do  n6  more  ;  but  fear  Him  who 
after  death  is  able  to  cast  both  soul  and  body 
into  hell."^  And  hell  is  a  place  where  those 
are  to  be  punished  who  have  lived  wickedly,  and 
who  do  not  believe  that  those  things  which  God 
has  taught  us  by  Christ  will  come  to  pass. 

CHAP.     XX. HEATHEN     ANALOGIES    TO     CHRISTLAN 

DOCTRINE. 

And  the  Sibyl  ^  and  Hystaspes  said  that  there 
should  be  a  dissolution  by  God  of  things  corrupt- 
ible. And  the  philosophers  called  Stoics  teach 
that  even  God  Himself  shall  be  resolved  into 
fire,  and  they  say  that  the  world  is  to  be  formed 
anew  by  this  revolution  ;  but  we  understand  that 
God,  the  Creator  of  all  things,  is  superior  to  the 
things  that  are  to  be  changed.  If,  therefore,  on 
some  points  we  teach  the  same  things  as  the 
poets  and  philosophers  whom  you  honour,  and 
on  other  points  are  fuller  and  more  divine  in  our 
teaching,  and  if  we  alone  afford  proof  of  what  we 
assert,  why  are  we  unjustly  hated  more  than  all 
others?  For  while  we  say  that  all  things  have 
been  produced  and  arranged  into  a  world  by 
God,  we   shall  seem  to  utter  the  doctrine  of 


7  Matt.  xix.  26. 

8  Matt.  X   28. 

9  The  Sibylline  Oracles  are  now  generally  regarded  as  heathen 
fragments  largely  interpolated  by  unscrupulous  men  during  the  early 
ages  of  the  Church.  For  an  interesting  account  of  these  somewhat 
perplexing  documents,  see  Burton's  Lectures  on  the  Ecclcsinsticnl 
History  0/ the  First  Three  Centuries,  Lect.  xvii.  The  prophecies 
of  Hystaspes  were  also  commonly  appealed  to  as  genuine  by  the  early 
Christians.  [See  (on  the  Sibyls  and  Justin  M.)  Casaubon,  Exerei- 
tationes,  pp.  65  and  80.  This  work  is  a  most  learned  and  diversified 
thesaurus,  in  the  form  of  strictures  on  Card.  Baronius.  Geneva, 
1663.J 


170 


THE   FIRST   APOLOGY   OF   JUSTIN. 


Plato ;  and  while  we  say  that  there  will  be  a 
burning  up  of  all,  we  shall  seem  to  utter  the 
doctrine  of  the  Stoics  :  and  while  we  affirm  that 
the  souls  of  the  wicked,  being  endowed  with 
sensation  even  after  death,  are  punished,  and 
that  those  of  the  good  being  delivered  from 
punishment  spend  a  blessed  existence,  we  shall 
seem  to  say  the  same  things  as  the  poets  and 
philosophers ;  and  while  we  maintain  that  men 
ought  not  to  worship  the  works  of  their  hands, 
we  say  the  very  things  which  have  been  said  by 
the  comic  poet  Menander,  and  other  similar 
writers,  for  they  have  declared  that  the  workman 
is  greater  than  the  work. 

CHAP.     XXI. ANALOGIES     TO     THE     HISTORY     OF 

CHRIST. 

And  when  we  say  also  that  the  Word,  who  is 
the  first-birth  '  of  God,  was  produced  without 
sexual  union,  and  that  He,  Jesus  Christ,  our 
Teacher,  was  crucified  and  died,  and  rose  again, 
and  ascended  into  heaven,  we  propound  nothing 
different  from  what  you  believe  regarding  those 
whom  you  esteem  sons  of  Jupiter.  For  you 
know  how  ro.any  sons  your  esteemed  writers 
ascribed  to  Jupiter :  Mercury,  the  interpreting 
word  and  teacher  of  all ;  /Esculapius,  who,  though 
he  was  a  great  physician,  was  struck  by  a  thunder- 
bolt, and  so  ascended  to  heaven  ;  and  Bacchus 
too,  after  he  had  been  torn  limb  from  limb  ;  and 
Hercules,  when  he  had  committed  himself  to  the 
flames  to  escape  his  toils  ;  and  the  sons  of  Leda, 
and  Dioscuri ;  and  Perseus,  son  of  Danae  ;  and 
Bellerophon,  who,  though  sprung  from  mortals, 
rose  to  heaven  on  the  horse  Pegasus.  For  what 
shall  I  say  of  Ariadne,  and  those  who,  like  her, 
have  been  declared  to  be  set  among  the  stars? 
And  what  of  the  emperors  who  die  among  your- 
selves, whom  you  deem  worthy  of  deification, 
and  in  whose  behalf  you  produce  some  one  who 
swears  he  has  seen  the  burning  Csesar  rise  to 
heaven  from  the  funeral  pyre  ?  And  what  kind 
of  deeds  are  recorded  of  each  of  these  reputed 
sons  of  Jupiter,  it  is  needless  to  tell  to  those  who 
already  know.  This  only  shall  be  said,  that  they 
are  written  for  the  advantage  and  encouragement - 
of  youthful  scholars  ;  for  all  reckon  it  an  honour- 
able thing  to  imitate  the  gods.  But  far  be  such 
a  thought  concerning  the  gods  from  every  well- 
conditioned  soul,  as  to  believe  that  Jupiter  him- 
self, the  governor  and  creator  of  all  things,  was 
both  a  parricide  and  the  son  of  a  parricide,  and 
that  l;)eing  overcome  by  the  love  of  base  and 
shameful  pleasures,  he  came  in  to  Ganymede 


'  i.e.,  first-bom. 

*  iiai^opai'  /cat  TrpoTpoTDji'.  The  irony  here  is  so  obvious  as  to 
make  the  proposed  reading  (Si.a<l>dopav  koI  naparponriv,  corruption 
and  depravation)  unnecessary.  Otto  prefers  the  reading  adopted 
above.  Trollope,  on  the  other  hand,  inchnes  to  the  latter  rcadinp;, 
mainly  on  the  score  of  the  former  expressions  being  unusual,  bee  his 
very  sensible  note  «'«  /oc. 


and  those  many  women  whom  he  had  violated, 
and  that  his  sons  did  like  actions.  But,  as  we 
said  above,  wicked  devils  perpetrated  these 
things.  And  we  have  learned  that  those  only 
are  deified  who  have  lived  near  to  God  in  holi- 
ness and  virtue  ;  and  we  believe  that  those  who 
live  wickedly  and  do  not  repent  are  punished  in 
everlasting  fire. 

CHAP.     XXII. ANALOGIES     TO     THE     SONSHIP     OF 

CHRIST. 

Moreover,  the  Son  of  God  called  Jesus,  even 
if  only  a  man  by  ordinary  generation,  yet,  on 
account  of  His  wisdom,  is  worthy  to  be  called 
the  Son  of  God ;  for  all  writers  call  God  the 
Father  of  men  and  gods.  And  if  we  assert  that 
the  Word  of  God  was  born  of  God  in  a  peculiar 
manner,  different  from  ordinary  generation,  let 
this,  as  said  above,  be  no  extraordinary  thing  to 
you,  who  say  that  Mercury  is  the  angelic  word 
of  God.  But  if  any  one  objects  that  He  was 
crucified,  in  this  also  He  is  on  a  par  with  those 
reputed  sons  of  Jupiter  of  yours,  who  suffered  as 
we  have  now  enumerated.  For  their  suiTerings 
at  death  are  recorded  to  have  been  not  all  alike, 
but  diverse  ;  so  that  not  even  by  the  peculiarity 
of  His  sufferings  does  He  seem  to  be  inferior  to 
them  ;  but,  on  the  contrary,  as  we  promised  in 
the  preceding  part  of  this  discourse,  we  will  now 
prove  Him  superior  —  or  rather  have  already 
proved  Him  to  be  so  —  for  the  superior  is  re- 
vealed by  His  actions.  And  if  we  even  affirm 
that  He  was  born  of  a  virgin,  accept  this  in  com- 
mon with  what  you  accept  of  Perseus.  And  in 
that  we  say  that  He  made  whole  the  lame,  the 
paralytic,  and  those  born  blind,  we  seem  to  say 
what  is  very  similar  to  the  deeds  said  to  have 
been  done  by  ^Esculapius. 

CHAP.    XXIII. — THE   ARGUMENT. 

And  that  this  may  now  become  evident  to 
you —  (firstly^)  that  whatever  we  assert  in  con- 
formity with  what  has  been  taught  us  by  Christ, 
and  by  the  prophets  who  preceded  Him,  are 
alone  true,  and  are  older  than  all  the  writers 
who  have  existed ;  that  we  claim  to  be  acknowl- 
edged, not  because  we  say  the  same  things  as 
these  writers  said,  but  because  we  say  true 
things  :  and  (secondly)  that  Jesus  Christ  is  the 
only  proper  Son  who  has  been  begotten  by  God, 
being  His  Word  and  first-begotten,  and  power ; 
and,  becoming  man  according  to  His  will,  He 


3  The  Pienedictine  editor,  Maranus,  Otto,  and  Trollope,  here  note 
that  Justin  in  this  chapter  promises  to  make  good  three  distinct  posi- 
tions: ist.  That  Christian  doctrines  alone  are  true,  and  are  to  be  re- 
ceived, not  on  account  of  their  resemblance  to  the  sentiments  of  poets 
or  philosophers,  but  on  their  own  account;  2d,  that  Jesus  Christ  is 
the  incarnate  Son  of  God,  and  our  teacher;  3d,  that  before  His  incar- 
nation, the  demons,  having  some  knowledge  of  what  He  would  ac- 
complish, enabled  the  heathen  poets  and  priests  in  some  points  to 
anticipate,  though  in  a  distorted  form,  the  facts  of  the  incarnation 
The  first  he  establishes  in  chap.  ,\xiv-xxix.;  the  second  in  chap 
xxx.-liii. ;  and  the  third  in  chap.  liv.  et  sq. 


THE    FIRST   APOLOGY    OF   JUSTIN. 


171 


taught  us  these  things  for  the  conversion  and 
restoration  of  the  human  race  :  and  (thirdly) 
that  before  He  became  a  man  among  men, 
some,  influenced  by  the  demons  before  men- 
tioned, related  beforehand,  through  the  instru- 
mentality of  the  poets,  those  circumstances  as 
having  really  happened,  which,  having  fictitiously 
devised,  they  narrated,  in  the  same  manner  as 
they  have  caused  to  be  fabricated  the  scandal- 
ous reports  against  us  of  infamous  and  impious 
actions,'  of  which  there  is  neither  witness  nor 
proof — we  shall  bring  forward  the  following 
proof. 

CHAP.   XXIV. -5- VARIETIES   OF   HEATHEN   WORSHIP. 

In  the  first  place  [we  furnish  proof],  because, 
though  we  say  things  similar  to  what  the  Greeks 
say,  we  only  are  hated  on  account  of  the  name 
of  Christ,  and  though  we  do  no  wrong,  are  put 
to  death  as  sinners  ;  other  men  in  other  places 
worshii)ping  trees  and  rivers,  and  mice  and  cats 
and  crocodiles,  and  many  irrational  animals. 
Nor  are  the  same  animals  esteemed  by  all ;  but 
in  one  place  one  is  worshipped,  and  another  in 
another,  so  that  all  are  profane  in  the  judgment 
of  one  another,  on  account  of  their  not  worship- 
ping the  same  objects.  And  this  is  the  sole  ac- 
cusation you  bring  against  us,  that  we  do  not 
reverence  the  same  gods  as  you  do,  nor  offer  to 
the  dead  Hbations  and  the  savour  of  fat,  and 
crowns  for  their  statues,^  and  sacrifices.  For 
you  very  well  know  that  the  same  animals  are 
with  some  esteemed  gods,  with  others  wild 
beasts,  and  with  others  sacrificial  victims. 

CHAP.    XXV.  —  FALSE   GODS   AB.ANDONED    BY   CHRIS- 
TIANS. 

And,  secondly,  because  we  —  who,  out  of 
every  race  of  men,  used  to  worship  Bacchus  the 
son  of  Semele,  and  Apollo  the  son  of  Latona 
(who  in  their  loves  with  men  did  such  things  as 
it  is  shameful  even  to  mention),  and  Proserpine 
and  Venus  (who  were  maddened  with  love  of 
Adonis,  and  whose  mysteries  also  you  cele- 
brate), or  ^sculapius,  or  some  one  or  other  of 
those  who  are  called  gods  —  have  now,  through 
Jesus  Christ,  learned  to  despise  these,  though 
we  be  threatened  with  death  for  it,  and  have 
dedicated  ourselves  to  the  unbegotten  and  im- 
passible God  ;  of  whom  we  are  persuaded  that 
never  was  he  goaded  by  lust  of  Antiope,  or  such 
other  women,  or  of  Ganymede,  nor  was  rescued 
by  that  hundred-handed  giant  whose  aid  was 
obtained   through   Thetis,  nor  was  anxious   on 


1  We  have  here  followed  the  reading  and  rendering  of  TroIIope. 
[But  see  reading  of  Langus,  and  Grabe's  note,  in  the  edition  already 
cited,  I.  46.] 

2  iv  yqa<t>ai^  (rT6(f)dvous.  The  only  conjecture  which  seems  at 
all  probable  is  that  of  the  Benedictine  editor  followed  here.  [Grabe 
after  Salmasius  reads  fv  paipaii;  and  quotes  Martial,  Sutilis  aptetur 
rosa  crinibus.     Translate,  "  patch-work  garlands."] 


this  account  ^  that  her  son  Achilles  should  de- 
stroy many  of  the  Greeks  because  of  his  concu- 
bine Hriseis.  Those  who  believe  these  things 
we  pity,  and  those  who  invented  them  we  know 
to  be  devils. 

CH.\P.  XXVI.  —  MAGICIANS  NOT  TRUSTED    BY  CHRIS- 
TLANS. 

And,  thirdly,  because  after  Christ's  ascension 
into  heaven  the  devils  put  forward  certain  men 
who  said  that  they  themselves  were  gods  ;  and 
they  were  not  only  not  persecuted  by  you,  but 
even  deemed  worthy  of  honours.  There  was  a 
Samaritan,  Simon,  a  native  of  the  village  called 
Gitto,  who  in  the  reign  of  Claudius  Ccesar,  and 
in  your  royal  city  of  Rome,  did  mighty  acts  of 
magic,  by  virtue  of  the  art  of  the  devils  operat- 
ing in  him.  He  was  considered  a  god,  and  as 
a  god  was  honoured  by  you  with  a  statue,  which 
statue  was  erected  on  the  river  Tiber,  between 
the  two  bridges,  and  bore  this  inscription,  in  the 
language  of  Rome  :  — 

".Simon!  Deo  Sancto,"  ■* 
"  To  Simon  the  holy  God." 

And  almost  all  the  Samaritans,  and  a  few  even 
of  other  nations,  worship  him,  and  acknowledge 
him  as  the  first  god  ;  and  a  woman,  Helena,  who 
went  about  with  him  at  that  time,  and  had  for- 
merly been  a  prostitute,  they  say  is  the  first  idea 
generated  by  him.  And  a  man,  Meander,  also 
a  Samaritan,  of  the  town  Capparet?ea,  a  disciple 
of  Simon,  and  inspired  by  de\'ils,  we  know  to 
have  deceived  many  while  he  was  in  .-Xntioch  by 
his  magical  art.  He  persuaded  those  who  ad- 
hered to  him  that  they  should  never  die,  and 
even  now  there  are  some  living  who  hold  this 
opinion  of  his.  And  there  is  Marcion,  a  man  of 
Pontus,  who  is  even  at  this  day  alive,  and  teach- 
ing his  disciples  to  believe  in  some  other  god 
greater  than  the  Creator.  And  he,  by  the  aid 
of  the  devils,  has  caused  many  of  every  nation 
to  speak  blasphemies,  and  to  deny  that  God  is 
the  maker  of  this  universe,  and  to  assert  that 
some  other  being,  greater  than  He,  has  done 
greater  works.  All  who  take  their  opinions  from 
these  men,  are,  as  we  before  said, 5  called  Chris- 
tians ;  just  as  also  those  who  do  not  agree  with 


3  i.e.,  on  account  of  the  assistance  gained  for  him  by  Thetis,  and 
in  return  for  it.  ... 

•»  It  is  very  generally  supposed  that  Justin  was  mistaken  m  under- 
standing this  to  have  been  a  statue  erected  to  Simon  Magus.  This 
supposition  rests  on  the  fact  that  in  the  year  1574  there  w;as  dug  up 
in  tfie  island  of  the  Tiber  a  fragment  of  marble,  with  the  inscription 
"  Semoni  Sanco  Deo,"  etc.,  being  probably  the  base  of  a  statue 
erected  to  the  Sabine  deity  Semo  Sancus.  Ihis  inscription  Justin  is 
supposed  to  have  mistaken  for  the  one  he  gives  .above  This  has 
always  seemed  to  us  very  slight  evidence  on  which  to  reject  so  pre- 
cise a  statement  as  Justm  here  makes;  a  statement  which  he  would 
scarcely  have  hazarded  in  an  apologj'  addressed  to  Rome,  where 
every  person  had  the  means  of  ascertaining  its  accuracy.  If,  as  is 
supposed,  he  made  a  mistake,  it  must  have  been  at  once  exposed,  and 
other  writers  would  not  have  so  frequently  repeated  the  stoiy  as  they 
have  done.  See  Burton's  Bampton  Lectures,  p.  374.  [See  Note 
in  Grabe  (i.  51),  and  also  mine,  at  end.] 

5  See  chap.  vii. 


172 


THE    FIRST    ArOLOGY    OF   JUSTIN. 


the  philosophers  in  their  doctrines,  have  yet  in 
common  with  them  the  name  of  philosophers 
given  to  them.  And  whether  they  perpetrate 
those  fabulous  and  shameful  deeds  '  —  the  up- 
setting of  the  lamp,  and  promiscuous  intercourse, 
and  eating  human  flesh  —  we  know  not ;  but  we 
do  know  that  they  are  neither  persecuted  nor 
put  to  death  by  you,  at  least  on  account  of  their 
opinions.  But  I  have  a  treatise  against  all  the 
heresies  that  have  existed  already  composed, 
which,  if  you  wish  to  read  it,  I  will  give  you. 

CHAP.    XXVII. GUILT   OF    EXPOSING    CHILDREN. 

But  as  for  us,  we  have  been  taught  that  to  ex- 
pose newly-born  children  is  the  part  of  wicked 
men ;  and  this  we  have  been  taught  lest  we 
should  do  any  one  an  injury,  and  lest  we  should 
sin  against  God,  first,  because  we  see  that  almost 
all  so  exposed  (not  only  the  girls,  but  also  the 
males)  are  brought  up  to  prostitution.  And  as 
the  ancients  are  said  to  have  reared  herds  of 
oxen,  or  goats,  or  sheep,  or  grazing  horses,  so  now 
we  see  you  rear  children  only  for  this  shameful 
use  ;  and  for  this  pollution  a  multitude  of  females 
and  hermaphrodites,  and  those  who  commit  un- 
mentionable iniquities,  are  found  in  every  nation. 
And  you  receive  the  hire  of  these,  and  duty  and 
taxes  from  them,  whom  you  ought  to  extermi- 
nate from  your  realm.  And  any  one  who  uses 
such  persons,  besides  the  godless  and  infamous 
and  impure  intercourse,  may  possibly  be  having 
intercourse  with  his  own  child,  or  relative,  or 
brother.  And  there  are  some  who  prostitute 
even  their  own  children  and  wives,  and  some  are 
openly  mutilated  for  the  purpose  of  sodomy ; 
and  they  refer  these  mysteries  to  the  mother  of 
the  gods,  and  along  with  each  of  those  whom 
you  esteem  gods  there  is  painted  a  serpent,'  a 
great  symbol  and  mystery.  Indeed,  the  things  ^ 
which  you  do  openly  and  with  applause,  as  if 
the  divine  light  were  overturned  and  extin- 
guished, these  you  lay  to  our  charge  ;  which,  in 
truth,  does  no  harm  to  us  who  shrink  from  doing 
any  such  things,  but  only  to  those  who  do  them 
and  bear  false  witness  against  us. 

CHAP.    XXVIII. — god's   care   FOR   MEN. 

For  among  us  the  prince  of  the  wicked  spirits 
is  called  the  serpent,  and  Satan,  and  the  devil,  as 
you  can  learn  by  looking  into  our  writings.  And 
that  he  would  be  sent  into  the  fire  with  his  host, 
and  the  men  who  follow  him,  and  would  be  pun- 
ished for  an  endless  duration,  Christ  foretold. 
For  the  reason  why  God  has  delayed  to  do  this. 


'  Which  were  commonly  charged  against  the  Christians. 

^  Thirlby  remarks  that  the  serpent  was  the  symbol  specially  of 
eternity,  of  power,  and  of  wisdom,  and  that  there  was  scarcely  any 
divine  attribute  to  which  the  heathen  did  not  find  some  likeness  in 
this  animal.  See  also  Hardwick's  Christ  and  other  Masters,  vo\. 
ii.  146  (2d  ed.). 

J  [Note  how  he  retaliates  upon  the  calumny  (cap.  xxvi.)  of  the 
"  upsetting  of  the  lamp."] 


is  His  regard  for  the  human  race.  For  He  fore- 
knows that  some  are  to  be  saved  by  repentance, 
some  even  that  are  perhaps  not  yet  born.'^  In 
the  beginning  He  made  the  human  race  with  the 
power  of  thought  and  of  choosing  the  truth  and 
doing  right,  so  that  all  men  are  without  excuse 
before  God ;  for  they  have  been  born  rational 
and  contemplative.  And  if  any  one  disbelieves 
that  God  cares  for  these  things,5  he  will  thereby 
either  insinuate  that  God  does  not  exist,  or  he 
will  assert  that  though  He  exists  He  delights  in 
vice,  or  exists  like  a  stone,  and  that  neither 
virtue  nor  vice  are  anything,  but  only  in  the 
opinion  of  men  these  things  are  reckoned  good 
or  evil.  And  this  is  the  greatest  profanity  and 
wickedness. 


CHAP.    XXIX. 


•CONTINENCE   OF   CHRISTIANS. 


And  again  [we  fear  to  expose  children],  lest 
some  of  them  be  not  picked  up,  but  die,  and  we 
become  murderers.  But  whether  we  marry,  it  is 
only  that  we  may  bring  up  children ;  or  whether 
we  decline  marriage,  we  live  continently.  And 
that  you  may  understand  that  promiscuous  inter- 
course is  not  one  of  our  mysteries,  one  of  our 
number  a  short  time  ago  presented  to  Felix  the 
governor  in  Alexandria  a  petition,  craving  that 
permission  might  be  given  to  a  surgeon  to  make 
him  an  eunuch.  For  the  surgeons  there  said  that 
they  were  forbidden  to  do  this  without  the  permis- 
sion of  the  governor.  And  when  Felix  absolutely 
refused  to  sign  such  a  permission,  the  youth  re- 
mained single,  and  was  satisfied  with  his  own 
approving  conscience,  and  the  approval  of  those 
who  thought  as  he  did.  And  it  is  not  out  of 
place,  we  think,  to  mention  here  Antinous,  who 
was  alive  but  lately,  and  whom  all  were  prompt, 
through  fear,  to  worship  as  a  god,  though  they 
knew  both  who  he  was  and  what  was  his  origin.^ 

CHAP.    XXX. WAS   CHRIST   NOT    A    MAGICIAN? 

But  lest  any  one  should  meet  us  with  the  ques- 
tion, What  should  prevent  that  He  whom  we  call 
Christ,  being  a  man  born  of  men,  performed 
what  we  call  His  mighty  works  by  magical  art, 
and  by  this  appeared  to  be  the  Son  of  God  ?  we 
will  now  offer  proof,  not  trusting  mere  assertions, 
but  being  of  necessity  persuaded  by  those  who 
prophesied  [of  Him]  before  these  things  came 
to  pass,  for  with  our  own  eyes  we  behold  things 
that  have  happened  and  are  happening  just  as 


■♦  Literally, "  For  He  foreknows  some  about  to  be  saved  by  repent- 
ance, and  some  not  yet  perhaps  born." 

5  Those  things  which  concern  the  salvation  of  man;  so  Trollope 
and  the  other  interpreters,  except  Otto,  who  reads  toutcui'  mascu- 
line, and  understands  it  of  the  men  first  spoken  of.  [See  Plato  {De 
Legibus,  opp.  ix.  p.  08,  Bipont.,  1786),  and  the  valuable  edition  of 
Book  X.  by  Professor  Tayler  Lewis  (p.  52.  etc.),  New  York,  1845.] 

6  For  a  sufficient  account  of  the  infamous  history  here  alluded  to 
and  the  extravagant  grief  of  Hadrian,  and  the  servility  of  the  people, 
see  Smith's  Dictipiiary  of  Hiography:  "Antinous."  [Note,  "all 
were  prompt,  through  'fear''  etc.  Thus  we  may  measure  the  defiant 
intrepidity  of  this  stmging  sarcasm  addressed  to  the  "  philosophers," 

I  with  whose  sounding  titles  this  Apology  begins.] 


THE   FIRST   APOLOGY   OF   JUSTIN. 


173 


they  were  predicted ;  and  this  will,  we  think, 
appear  even  to  you  the  strongest  and  truest  evi- 
dence. 

CHAP.    XXXr.. —  OF   THE    HEBREW    PROPHETS. 

There  were,  then,  among  the  Jews  certain  men 
who  were  prophets  of  God,  through  whom  the 
prophetic  Spirit  published  beforehand  things  that 
were  to  come  to  pa^s,  ere  ever  they  happened. 
And  their  prophecies,  as  they  were  spoken  and 
when  they  were  uttered,  the  kings  who  happened 
to  be  reigning  among  the  Jews  at  the  several 
times  carefully  preserved  in  their  possession, 
when  they  had  been  arranged  in  books  by 
the  prophets  themselves  in  their  own  Hebrew 
language.  And  when  Ptolemy  king  of  Egypt 
formed  a  library,  and  endeavoured  to  collect  the 
writings  of  all  men,  he  heard  also  of  these  proph- 
ets, and  sent  to  Herod,  who  was  at  that  time 
king  of  the  Jews,'  requesting  that  the  boDks 
of  the  prophets  be  sent  to  him.  And  Herod  the 
king  did  indeed  send  them,  written,  as  they  were, 
in  the  foresaid  Hebrew  language.  And  when 
their  contents  were  found  to  be  unintelligible  to 
the  Egyptians,  he  again  sent  and  requested  that 
men  be  commissioned  to  translate  them  into  the 
Greek  language.  x\nd  when  this  was  done,  the 
books  remained  with  the  Egyptians,  where  they 
are  until  now.  They  are  also  in  the  possession 
of  all  Jews  throughout  the  world ;  but  they, 
though  they  read,  do  not  understand  what  is  said, 
but  count  us  foes  and  enemies ;  and,  like  your- 
selves, they  kill  and  punish  us  whenever  they 
have  the  power,  as  you  can  well  believe.  For 
in  the  Jewish  war  which  lately  raged,  Barcho- 
chebas,  the  leader  of  the  revolt  of  the  Jews, 
gave  orders  that  Christians  alone  should  be  led 
to  cruel  punishments,  unless  they  would  deny 
Jesus  Christ  and  utter  blasphemy.  In  these 
books,  then,  of  the  prophets  we  found  Jesus  our 
Christ  foretold  as  coming,  born  of  a  virgin,  grow- 
ing up  to  man's  estate,  and  healing  every  disease 
and  every  sickness,  and  raising  the  dead,  and 
being  hated,  and  unrecognised,  and  crucified, 
and  dying,  and  rising  again,  and  ascending  into 
heaven,  and  being,  and  being  called,  the  Son  of 
God.  We  find  it  also  predicted  that  certain  per- 
sons should  be  sent  by  Him  into  every  nation 
to  publish  these  things,  and  that  rather  among 
the  Gentiles  [than  among  the  Jews]  men  should 
believe  on  Him.  And  He  was  predicted  before 
He  appeared,  first  5000  years  before,  and  again 
3000,  then  2000,  then  1000,  and  yet  again  800  ; 
for  in  the  succession  of  generations  prophets 
after  prophets  arose. 

CH.\P.    XXXII. CHRIST    PREDICTED    BY    MOSES. 

Moses  then,  who  was  the  first  of  the  prophets, 


'  Some  attribute  this  blunder  in  chronology  to  Justin,  others  to  his 
transcribers:  it  was  Eleazar  the  high  priest  to  whom  Ptolemy  applied. 


spoke  in  these  very  words  :  "  The  sceptre  shall 
not  depart  from  Judah,  nor  a  lawgiver  from  be- 
tween his  feet,  until  He  come  for  whom  it  is 
reserved  ;  and  He  shall  be  the  desire  of  the  na- 
tions, binding  His  foal  to  the  vine,  washing  His 
robe  in  the  blood  of  the  grape."  ^  It  is  yours  to 
make  accurate  inquiry,  and  ascertain  up  to  whose 
time  the  Jews  had  a  lawgiver  and  king  of  their 
own.  Up  to  the  time  of  Jesus  Christ,  who  taught 
us,  and  interpreted  the  pro]jhecies  which  were 
not  yet  understood,  [they  had  a  lawgi\er]  as  was 
foretold  by  the  holy  and  divine  Spirit  of  prophecy 
through  Moses,  "  that  a  ruler  would  not  fail  the 
Jews  until  He  should  come  for  whom  the  king- 
dom was  reserved  "  (for  Judah  was  the  forefather 
of  the  Jews,  from  whom  also  they  have  their 
name  of  Jews)  ;  and  after  He  (i.e.,  Christ)  ap- 
peared, you  began  to  rule  the  Jews,  and  gained 
possession  of  all  their  territory.  And  the  proph- 
ecy, "  He  shall  be  the  expectation  of  the  nations," 
signified  that  there  would  be  some  of  all  nations 
who  should  look  for  Him  to  come  again.  And 
this  indeed  you  can  see  for  yourselves,  and  be 
convinced  of  by  fact.  For  of  all  races  of  men 
there  are  some  who  look  for  Him  who  was  cruci- 
fied in  Judeea,  and  after  whose  crucifixion  the 
land  was  straightway  surrendered  to  you  as  spoil 
of  war.  And  the  prophecy,  "binding  His  foal 
to  the  vine,  and  washing  His  robe  in  the  blood  of 
the  grape,"  was  a  significant  symbol  of  the  things 
that  were  to  happen  to  Christ,  and  of  what 
He  was  to  do.  For  the  foal  of  an  ass  stood 
bound  to  a  vine  at  the  entrance  of  a  village,  and 
He  ordered  His  acquaintances  to  bring  it  to  Him 
then  ;  and  when  it  was  brought,  He  mounted  and 
sat  upon  it,  and  entered  Jerusalem,  where  was 
the  vast  temple  of  the  Jews  which  was  afterwards 
destroyed  by  you.  And  after  this  He  was  cruci- 
fied, that  the  rest  of  the  prophecy  might  be  ful- 
filled. For  this  "  washing  His  robe  in  the  blood 
of  the  grape  "  was  predictive  of  the  passion  He 
was  to  endure,  cleansing  by  His  blood*  those 
who  believe  on  Him.  For  what  is  called  by  the 
Divine  Spirit  through  the  prophet  "  His  robe," 
are  those  men  who  believe  in  Him  in  whom 
abideth  the  seed  ^  of  God,  the  A\'ord.  And  what 
is  spoken  of  as  "  the  blood  of  the  grape,"  signi- 
fies that  He  who  should  appear  would  have  blood, 
though  not  of  the  seed  of  man,  but  of  the  ])owt^ 
of  God.  And  the  first  power  after  God  the 
Father  and  Lord  of  all  is  the  Word,  who  is  also 
the  Son  ;  and  of  Him  we  will,  in  what  follows, 
relate  how  He  took  flesh  and  became  man.  For 
as  man  did  not  make  the  blood  of  the  vine,  but 
God,  so  it  was  hereby  intimated  that  the  blood 
should  not   be  of  human  seed,  but  of  divi-ne 


2  Gen.  xlix.  lo. 

3  Grabe  would  here  read,  not  rr-rreptia,  but  TrreO/na.  the  spirit:  but 
the  Benedictine,  Otto,  and  TroUope  all  think  that  no  change  should  be 
made. 


174 


THE    FIRST   APOLOGY    OF   JUSTIN. 


power,  as  we  have  said  above.  And  Isaiah, 
another  prophet,  foretelling  the  same  things  in 
other  words,  spoke  thus  :  "  A  star  shall  rise  out 
of  Jacob,  and  a  flower  shall  spring  from  the  root 
of  Jesse ;  and  His  arm  shall  the  nations  trust."  ' 
And  a  star  of  light  has  arisen,  and  a  flower  has 
sprung  from  the  root  of  Jesse  —  this  Christ. 
For  by  the  power  of  God  He  was  conceived  by 
a  virgin  of  the  seed  of  Jacob,  who  was  the  father 
of  Judah,  who,  as  we  have  shown,  was  the  father 
of  the  Jews ;  and  Jesse  was  His  forefather  ac- 
cording to  the  oracle,  and  He  was  the  son  of 
Jacob  and  Judah  according  to  lineal  descent. 

CHAP.    XXXIII. MANNER    OF    CHRIST'S    BIRTH 

PREDICTED. 

And  hear  again  how  Isaiah  in  express  words 
foretold  that  He  should  be  born  of  a  virgin ;  for 
he  spoke  thus  :  "  Behold,  a  virgin  shall  conceive, 
and  bring  forth  a  son,  and  they  shall  say  for  His 
name, '  God  with  us.'  "  ^  For  things  which  were 
incredible  and  seemed  impossible  with  men, 
these  God  predicted  by  the  Spirit  of  prophecy 
as  about  to  come  to  pass,  in  order  that,  when 
they  came  to  pass,  there  might  be  no  unbelief, 
but  faith,  because  of  their  prediction.  But  lest 
some,  not  understanding  the  prophecy  now 
cited,  should  charge  us  with  the  very  things  we 
have  been  laying  to  the  charge  of  the  poets  who 
say  that  Jupiter  went  in  to  women  through  lust, 
let  us  try  to  explain  the  words.  This,  then,  "  Be- 
hold, a  virgin  shall  conceive,"  signifies  that  a 
virgin  should  conceive  without  intercourse.  For 
if  she  had  had  intercourse  with  any  one  what- 
ever, she  was  no  longer  a  virgin ;  but  the  power 
of  God  having  come  upon  the  virgin,  over- 
shadowed her,  and  caused  her  while  yet  a  virgin 
to  conceive.  And  the  angel  of  God  who  was 
sent  to  the  same  virgin  at  that  time  brought  her 
good  news,  saying,  "  Behold,  thou  shalt  conceive 
of  the  Holy  Ghost,  and  shalt  bear  a  Son,  and 
He  shall  be  called  the  Son  of  the  Highest,  and 
thou  shalt  call  His  name  Jesus ;  for  He  shall 
save  His  people  from  their  sins,"^  —  as  they 
who  have  recorded  all  that  concerns  our  Saviour 
Jesus  Christ  have  taught,  whom  we  believed, 
since  by  Isaiah  also,  whom  we  have  now  ad- 
duced, the  Spirit  of  prophecy  declared  that  He 
should  be  born  as  we  intimated  before.  It  is 
wrong,  therefore,  to  understand  the  Spirit  and 
the  power  of  God  as  anything  else  than  the 
Word,  who  is  also  the  first-born  of  God,  as  the 
foresaid  prophet  Moses  declared ;  and  it  was 
this  which,  when  it  came  upon  the  virgin 
and  overshadowed  her,  caused  her  to  conceive, 
not  by  intercourse,  but  by  power.  And  the  name 
Jesus   in   the    Hebrew   language   means    Swrr/p 


'  Tsa.  xi.  I. 

^  Isa.  vii.  14. 

3  Luke  i.  32;  Matu  i.  31. 


(Saviour)  in  the  Greek  tongue.  Wherefore,  too, 
the  angel  said  to  the  virgin,  "  Thou  shalt  call  His 
name  Jesus,  for  He  shall  save  His  people  from 
their  sins."  And  that  the  prophets  are  inspired '* 
by  no  other  than  the  Divine  Word,  even  you,  as 
I  fancy,  will  grant. 

CHAP.    XXXIV. PLACE    OF     CHRIST'S    BIRTH    FORE- 
TOLD. 

And  hear  what  part  of  earth  He  was  to  be 
born  in,  as  another  prophet,  Micah,  foretold.  He 
spoke  thus  :  "  And  thou,  Bethlehem,  the  land 
of  Judah,  art  not  the  least  among  the  princes  of 
Judah ;  for  out  of  thee  shall  come  forth  a  Gov- 
ernor, who  shall  feed  My  people."  5  Now  there 
is  a  village  in  the  land  of  the  Jews,  thirty-five 
stadia  from  Jerusalem,  in  which  Jesus  Christ 
was  born,  as  you  can  ascertain  also  from  the 
registers  of  the  taxing  made  under  Cyrenius, 
your  first  procurator  in  Judtea. 

CHAP.    XXXV. OTHER    FULFILLED    PROPHECIES. 

And  how  Christ  after  He  was  born  was  to  es- 
cape the  notice  of  other  men  until  He  grew  to 
man's  estate,  which  also  came  to  pass,  hear 
what  was  foretold  regarding  this.  There  are  the 
following  predictions  :  ^  —  "  Unto  us  a  child  is 
born,  and  unto  us  a  young  man  is  given,  and 
the  government  shall  be  upon  His  shoulders  ;"  ' 
which  is  significant  of  the  power  of  the  cross, 
for  to  it,  when  He  was  crucified,  He  applied 
His  shoulders,  as  shall  be  more  clearly  made 
out  in  the  ensuing  discourse.  And  again  the 
same  prophet  Isaiah,  being  inspired  by  the  pro- 
phetic Spirit,  said,  "  I  have  spread  out  my  hands 
to  a  disobedient  and  gainsaying  people,  to  those 
who  walk  in  a  way  that  is  not  good.  They  now 
ask  of  me  judgment,  and  dare  to  draw  near 
to  God.'"^  And  again  in  other  words,  through 
another  prophet.  He  says,  "They  pierced  My 
hands  and  My  feet,  and  for  My  vesture  they 
cast  lots."  9  And  indeed  David,  the  king  and 
prophet,  who  uttered  these  things,  suffered  none 
of  them ;  but  Jesus  Christ  stretched  forth  His 
hands,  being  crucified  by  the  Jews  speaking 
against  Him,  and  denying  that  He  was  the  Christ. 
And  as  the  prophet  spoke,  they  tormented  Him, 
and  set  Him  on  the  judgment-seat,  and  said, 
Judge  us.  And  the  expression,  "  They  pierced 
my  hands  and  my  feet,"  was  used  in  reference 
to  the  nails  of  the  cross  which  were  fixed  in 
His  hands  and  feet.  And  after  He  was  cruci- 
fied they  cast  lots  upon  His  vesture,  and  they 


<  Seoc^opoui'Toi,  lit.  arc  borne  by  a  god  —  a  word  used  of  those 
who  were  supposed  to  be  wholly  under  the  influence  of  a  deity. 

5  Micah  V.  2. 

*>  These  predictions  have  so  little  reference  to  the  point  Justin  in- 
tends to  make  out,  that  some  editors  have  supposed  that  a  passage 
has  here  been  lost.  Others  think  the  irrelevancy  an  insufficient 
ground  for  such  a  supposition.    [See  below,  cap.  xl.] 

7  Isa.  ix.  6. 

^  Isa.  Ixv.  2,  Iviii.  2. 

9  Ps.  xxii.  16. 


THE   FIRST   APOLOGY   OF   JUSTIN. 


175 


that  crucified  Him  parted  it  among  them.  And 
that  these  things  did  happen,  you  can  ascertain 
from  the  Acts  of  Pontius  Pilate. '  And  we  will 
cite  the  prophetic  utterances  of  another  prophet, 
Zephaniah,  ^  to  the  effect  that  He  was  foretold 
expressly  as  to  sit  upon  the  foal  of  an  ass  and  to 
enter  Jerusalem.  The  words  are  these  :  "  Rejoice 
greatly,  O  daughter  of  Zion  ;  shout,  O  daughter  of 
Jerusalem  :  behold,  thy  King  cometh  unto  thee  ; 
lowly,  and  riding  upon  an  ass,  and  upon  a  colt 
the  foal  of  an  ass."  ^ 


CHAP.    XXXVI. 


DIFFERENT   MODES   OF    PROPHECY. 


But  when  you  hear  the  utterances  of  the 
prophets  spoken  as  it  were  personally,  you  must 
not  suppose  that  they  are  spoken  by  the  inspired 
themselves,  but  by  the  Divine  Word  who  moves 
them.  For  sometimes  He  declares  things  that 
are  to  come  to  pass,  in  the  manner  of  one  who 
foretells  the  future  ;  sometimes  He  speaks  as 
from  the  person  of  God  the  Lord  and  Father  of 
all ;  sometimes  as  from  the  person  of  Christ ; 
sometimes  as  from  the  person  of  the  people  an- 
swering the  Lord  or  His  Father,  just  as  you  can 
see  even  in  your  own  writers,  one  man  being  the 
writer  of  the  whole,  but  introducing  the  persons 
who  converse.  And  this  the  Jews  who  possessed 
the  books  of  the  prophets  did  not  understand, 
and  therefore  did  not  recognise  Christ  even  when 
He  came,  but  even  hate  us  who  say  that  He  has 
come,  and  who  prove  that,  as  was  predicted,  He 
was  crucified  by  them. 

CHAP.    XXXVII.  UTTERANCES    OF   THE    FATHER. 

And  that  this  too  may  be  clear  to  you,  there 
were  spoken  from  the  person  of  the  Father, 
through  Isaiah  the  prophet,  the  following  words  : 
"  The  ox  knoweth  his  owTier,  and  the  ass  his 
master's  crib ;  but  Israel  doth  not  know,  and 
My  people  hath  not  understood.  Woe,  sinful 
nation,  a  people  full  of  sins,  a  wicked  seed,  chil- 
dren that  are  transgressors,  ye  have  forsaken  the 
Lord."  4  And  again  elsewhere,  when  the  same 
prophet  speaks  in  like  manner  from  the  person 
of  the  Father,  "  What  is  the  house  that  ye  will 
build  for  Me  ?  saith  the  Lord.  The  heaven  is  My 
throne,  and  the  earth  is  My  footstool."  s  And 
again,  in  another  place,  "  Your  new  moons  and 
your  sabbaths  My  soul  hateth  ;  and  the  great  day 
of  the  fast  and  of  ceasing  from  labour  I  cannot 


1  aicTioi'.  These  Acts  of  Pontius  Pilate,  or  regular  accounts  of 
his  procedure  sent  by  Pilate  to  the  Emperor  Tiberius,  are  supposed 
to  have  been  destroyed  at  an  early  period,  possibly  in  consequence 
of  the  unanswerable  appeals  which  the  Christians  constantly  made  to 
them.  There  exists  a  forgery  in  imitation  of  these  Acts.  See  Trol- 
lope. 

2  The  reader  will  notice  that  these  are  not  the  words  of  Zephaniah, 
but  of  Zechariah  (i.\.  9) ,  to  whom  also  Justin  himself  refers  them  in  the 
Dial.  Tryph.,  c.  53.  [Might  be  corrected  in  the  text,  therefore,  as 
a  clerical  slip  of  the  pen.] 

3  Zech.  ix.9. 

<  Isa.  i.  3.  This  quotation  varies  only  in  one  word  from  that  of 
the  LXX. 

j  Isa.  \xy\.  I. 


away  with ;  nor,  if  ye  come  to  be  seen  of  Me, 
will  I  hear  you  :  your  hands  are  full  of  blood ; 
and  if  ye  bring  fine  flour,  incense,  it  is  abomina- 
tion unto  Me  :  the  fat  of  lambs  and  the  blood  of 
bulls  I  do  not  desire.  For  who  hath  retjuired 
this  at  your  hands?  But  loose  every  bond  of 
wickedness,  tear  asunder  the  tight  knots  of  vio- 
lent contracts,  cover  the  houseless  and  naked, 
deal  thy  bread  to  the  hungry."  *"  What  kind  of 
things  are  taught  through  the  prophets  from  [the 
person  of]  God,  you  can  now  perceive. 

CHAP.    XXXVIII. U'lTER-^NCES    OF   THE    SON. 

And  when  the  Spirit  of  prophecy  speaks  from 
the  person  of  Christ,  the  utterances  are  of  this 
sort :  "  I  have  spread  out  My  hands  to  a  disobe- 
dient and  gainsaying  people,  to  those  who  walk 
in  a  way  that  is  not  good."  ^  And  again  :  "  I 
gave  My  back  to  the  scourges,  and  My  cheeks 
to  the  buffetings  ;  I  turned  not  away  My  face 
from  the  shame  of  spittings  ;  and  the  Lord  was 
My  helper :  therefore  was  I  not  confounded : 
but  I  set  My  face  as  a  firm  rock ;  and  I  knew 
that  I  should  not  be  ashamed,  for  He  is  near 
that  justifieth  Me."  '^  And  again,  when  He  says, 
"  They  cast  lots  upon  My  vesture,  and  pierced 
My  hands  and  My  feet.  And  I  lay  down  and 
slept,  and  rose  again,  because  the  Lord  sustained 
Me."  9  And  again,  when  He  says,  "They  spake 
with  their  lips,  they  wagged  the  head,  saying, 
Let  Him  deliver  Himself."  '°  And  that  all  these 
things  happened  to  Christ  at  the  hands  of  the 
Jews,  you  can  ascertain.  For  when  He  was  cru- 
cified, they  did  shoot  out  the  lip,  and  wagged 
their  heads,  saying,  "  Let  Him  who  raised  the 
dead  save  Himself."  " 


CHAP.    XXXIX. 


DIRECT   PREDICTIONS    BY   THE 
SPIRIT. 


And  when  the  Spirit  of  prophecy  speaks  as 
predicting  things  that  are  to  come  to  pass.  He 
speaks  in  this  way  :  "  For  out  of  Zion  shall  go 
forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem.  And  He  shall  judge  among  the  na- 
tions, and  shall  rebuke  many  peojile  ;  and  they 
shall  beat  their  swords  into  ploughshares,  and 
their  spears  into  pruning-hooks  :  nation  shall  not 
lift  up  sword  against  nation,  neither  shall  they 
learn  war  any  more."  '^  And  that  it  did  so  come 
to  pass,  we  can  convince  you.  For  from  Jeru- 
salem there  went  out  into  the  world,  men,  twelve 
in  number,  and  these  illiterate,  of  no  ability  in 
speaking :  but  by  the  power  of  God  they  pro- 
claimed to  every  race  of  men  that  they  were  sent 


6  Isa,  i.  14,  xviii.  6. 

7  Isa.  Ixv.  2. 
s  Isa.  1.  6. 

9  Ps.  xxii.  i3,  iii.  5. 

10  Ps.  xxii.  7. 

"  Comp.  Matt.  x.\vii.  39. 

12  Isa,  li.  3. 


176 


THE   FIRST   APOLOGY   OF   JUSTIN. 


by  Christ  to  teach  to  all  the  word  of  God ;  and 
we  who  formerly  used  to  murder  one  another  do 
not  only  now  refrain  from  making  war  upon  our 
enemies,  but  also,  that  we  may  not  lie  nor  de- 
ceive our  examiners,  willingly  die  confessing 
Christ.  For  that  saying,  "  The  tongue  has  sworn, 
but  the  mind  is  unsworn,"  '  might  be  imitated 
by  us  in  this  matter.  But  if  the  soldiers  enrolled 
by  you,  and  who  have  taken  the  military  oath, 
prefer  their  allegiance  to  their  own  life,  and  par- 
ents, and  country,  and  all  kindred,  though  you 
can  offer  them  nothing  incorruptible,  it  were 
verily  ridiculous  if  we,  who  earnestly  long  for 
incorruption,  should  not  endure  all  things,  in 
order  to  obtain  what  we  desire  from  Him  who  is 
able  to  grant  it. 

CHAP.  XL.  —  Christ's  advent  foretold. 

And  hear  how  it  was  foretold  concerning  those 
who  published  His  doctrine  and  proclaimed 
His  appearance,  the  above-mentioned  prophet 
and  king  speaking  thus  by  the  Spirit  of  prophecy  : 
"  Day  unto  day  uttereth  speech,  and  night  unto 
night  showeth  knowledge.  There  is  no  speech 
nor  language  where  their  voice  is  not  heard. 
Their  voice  has  gone  out  into  all  the  earth,  and 
their  words  to  the  ends  of  the  world.  In  the 
sun  hath  He  set  His  tabernacle,  and  he  as  a 
bridegroom  going  out  of  his  chamber  shall  re- 
joice as  a  giant  to  run  his  course."  ^  And  we 
have  thought  it  right  and  relevant  to  mention 
some  other  prophetic  utterances  of  David  be- 
sides these  ;  from  which  you  may  learn  how  the 
Spirit  of  prophecy  exhorts  men  to  live,  and  how 
He  foretold  the  conspiracy  which  was  formed 
against  Christ  by  Herod  the  king  of  the  Jews,  and 
the  Jews  themselves,  and  Pilate,  who  was  your 
governor  among  them,  with  his  soldiers ;  and 
how  He  should  be  believed  on  by  men  of  every 
race  ;  and  how  God  calls  Him  His  Son,  and  has 
declared  that  He  will  subdue  all  His  enemies 
under  Him  ;  and  how  the  devils,  as  much  as 
they  can,  strive  to  escape  the  power  of  God  the 
Father  and  Lord  of  all,  and  the  power  of  Christ 
Himself;  and  how  God  calls  all  to  repentance 
before  the  day  of  judgment  comes.  These  things 
were  uttered  thus  :  "  Blessed  is  the  man  who 
hath  not  walked  in  the  counsel  of  the  ungodly, 
nor  stood  in  the  way  of  sinners,  nor  sat  in  the 
seat  of  the  scornful  :  but  his  delight  is  in  the  law 
of  the  Lord  ;  and  in  His  law  will  he  meditate 
day  and  night.  And  he  shall  be  like  a  tree 
planted  by  the  rivers  of  waters,  which  shall  give 
his  fruit  in  his  season ;  and  his  leaf  shall  not 
wither,  and  whatsoever  he  doeth  shall  prosper. 
The  ungodly  are  not  so,  but  are  like  the  chaff 


'  Eurip.,  Hipp.,  608. 

2  Ps.  xix.  2,  etc.  [Note  how  J.  excuses  himself  for  the  apparent 
irrelevancy  of  some  01  his  citations  (cap.  xxxv.,  note),  though  ouite 
in  the  manner  of  Plato  himself.  These  Scriptures  were  of  novel  in- 
terest, and  he  was  stimulating  his  readers  to  study  the  Scptuagint.J 


which  the  wind  driveth  away  from  the  face  of 
the  earth.  Therefore  the  ungodly  shall  not  stand 
in  the  judgment,  nor  sinners  in  the  council  of 
the  righteous.  For  the  Lord  knoweth  the  way 
of  the  righteous ;  but  the  way  of  the  ungodly 
shall  perish.  Why  do  the  heathen  rage,  and  the 
people  imagine  new  things?  The  kings  of  the 
earth  set  themselves,  and  the  rulers  take  counsel 
together,  against  the  Lord,  and  against  His 
Anointed,  saying.  Let  us  break  their  bands  asun- 
der, and  cast  their  yoke  from  us.  He  that  dwell- 
eth  in  the  heavens  shall  laugh  at  them,  and  the 
Lord  shall  have  them  in  derision.  Then  shall  He 
speak  to  them  in  His  wrath,  and  vex  them  in 
His  sore  displeasure.  Yet  have  I  been  set  by 
Him  a  King  on  Zion  His  holy  hill,  declaring  the 
decree  of  the  Lord.  The  Lord  said  to  Me, 
Thou  art  My  Son ;  this  day  have  I  begotten 
Thee.  Ask  of  Me,  and  I  shall  give  Thee  the 
heathen  for  Thine  inheritance,  and  the  uttermost 
parts  of  the  earth  as  Thy  possession.  Thou 
shalt  herd  them  with  a  rod  of  iron ;  as  the  ves- 
sels of  a  potter  shalt  Thou  dash  them  in  pieces. 
Be  wise  now,  therefore,  O  ye  kings ;  be  in- 
structed, all  ye  judges  of  the  earth.  Serve  the 
Lord  with  fear,  and  rejoice  with  trembling. 
Embrace  instruction,  lest  at  any  time  the  Lord 
be  angry,  and  ye  perish  from  the  right  way,  when 
His  wrath  has  been  suddenly  kindled.  Blessed 
are  all  they  that  put  their  trust  in  Him,"  ^ 

CHAP.    XLL  —  THE    CRUCIFIXION    PREDICTED. 

And  again,  in  another  prophecy,  the  Spirit  of 
prophecy,  through  the  same  David,  intimated 
that  Christ,  after  He  had  been  crucified,  should 
reign,  and  spoke  as  follows  :  "  Sing  to  the  Lord, 
all  the  earth,  and  day  by  day  declare  His  salva- 
tion. For  great  is  the  Lord,  and  greatly  to  be 
praised,  to  be  feared  above  all  the  gods.  For 
all  the  gods  of  the  nations  are  idols  of  devils ; 
but  God  made  the  heavens.  Glory  and  praise 
are  before  His  face,  strength  and  glorying  are  in 
the  habitation  of  His  holiness.  Give  Glory  to 
the  Lord,  the  Father  everlasting.  Receive  grace, 
and  enter  His  presence,  and  worship  in  His  holy 
courts.  Let  all  the  earth  fear  before  His  face ; 
let  it  be  established,  and  not  shaken.  Let  them 
rejoice  among  the  nations.  The  Lord  hath 
reigned  from  the  tree."  •♦ 


CHAP.    XLII. 


PROPHECY    USING    THE    PAST   TENSE. 


But  when  the  Spirit  of  prophecy  speaks  of 
things  that  are  about  to  come  to  pass  as  if  they 
had  already  taken  place,  —  as  may  be  observed 
even  in  the  passages  already  cited  by  me,  —  that 


3  Ps.  i.  ii. 

*  Ps.  xcvi.  I,  etc.  This  last  clause,  which  is  not  extant  in  our 
copies,  either  of  the  I.XX.  or  of  the  Hebrew,  Justin  charged  the  Jews 
with  erasing.  See  Dial.  Tryph.,  c.  73.  [Concerning  the  eighteen 
Jewish  alterations,  see  Pearson  on  tlie  Creed,  art.  iv.  p.  335. 
Ed.  London,  1824.J 


THE   FIRST   APOLOGY   OF   JUSTIN. 


177 


this  circumstance  may  afford  no  excuse  to  read- 
ers [for  misinterpreting  them],  we  will  make 
even  this  also  cjuite  plain.  The  things  which  He 
absolutely  knows  will  take  place,  He  predicts  as 
if  already  they  had  taken  place.  And  that  the 
utterances  must  be  thus  received,  you  will  per- 
ceive, if  you  give  your  attention  to  them.  The 
words  cited  above;  David  uttered  1500  '  years 
before  Christ  became  a  man  and  was  crucified  ; 
and  no  one  of  those  who  lived  before  Him,  nor 
yet  of  His  contemporaries,  afforded  joy  to  the 
Gentiles  by  being  crucified.  But  our  Jesus 
Christ,  being  crucified  and  dead,  rose  again,  and 
having  ascended  to  heaven,  reigned ;  and  by 
those  things  which  were  published  in  His  name 
among  all  nations  by  the  apostles,  there  is  joy 
afforded  to  those  who  expect  the  immortality 
promised  by  Him. 


CHAP.    XLIII. 


RESPONSIBJLITY  ASSERTED. 


But  lest  some. suppose,  from  what  has  been 
said  by  us,  that  we  say  that  whatever  happens, 
happens  by  a  fatal  necessity,  because  it  is  fore- 
told as  known  beforehand,  this  too  we  explain. 
We  have  learned  from  the  prophets,  and  we  hold 
it  to  be  true,  that  punishments,  and  chastisements, 
and  good  rewards,  are  rendered  according  to  the 
merit  of  each  man's  actions.  Since  if  it  be  not 
so,  but  all  things  happen  by  fate,  neither  is  any- 
thing at  all  in  our  own  power.  For  if  it  be  fated 
that  this  man,  e.g.,  be  good,  and  this  other  evil, 
neither  is  the  former  meritorious  nor  the  latter 
to  be  blamed.  And  again,  unless  the  human 
race  have  the  power  of  avoiding  evil  and  choosing 
good  by  free  choice,  they  are  not  accountable 
for  their  actions,  of  whatever  kind  they  be. 
But  that  it  is  by  free  choice  they  both  walk 
uprightly  and  stumble,  we  thus  demonstrate. 
We  see  the  same  man  making  a  transition  to  op- 
posite things.  Now,  if  it  had  been  fated  that  he 
were  to  be  either  good  or  bad,  he  could  never 
have  been  capable  of  both  the  opposites,  nor  of 
so  many  transitions.  But  not  even  would  some 
be  good  and  others  bad,  since  we  thus  make  fate 
the  cause  of  evil,  and  exhibit  her  as  acting  in 
opposition  to  herself  j  or  that  which  has  been 
already  stated  would  seem  to  be  true,  that  neither 
virtue  nor  vice  is  anything,  but  that  things  are 
only  reckoned  good  or  evil  by  opinion  ;  which, 
as  the  true  word  shows,  is  the  greatest  impiety 
and  wickedness.  But  this  we  assert  is  inevitable 
fate,  that  they  who  choose  the  good  have  worthy 
rewards,  and  they  who  choose  the  opposite  have 
their  merited  awards.  For  not  like  other  things, 
as  trees  and  quadrupeds,  which  cannot  act  by 
choice,  did  God  make  man  :  for  neither  would  he 
be  worthy  of  reward  or  praise  did  he  not  of  him- 
self choose  the  good,  but  were  created  for  this 


'  A  chronological  error,  whether  of  the  copyist  or  of  Justin  him- 
self cannot  be  known. 


end  ;  ^  nor,  if  he  were  evil,  would  he  be  worthy 
of  punishment,  not  being  evil  of  himself,  but 
being  able  to  be  nothing  else  than  what  he  was 
made. 

CHAP.    XLIV. NOT  NULLIFIED    BY   PROPHECY. 

And  the  holy  Spirit  of  prophecy  taught  us  this, 
telling  us  by  Moses  that  God  spoke  thus  to  the 
man  first  created  :  "  Behold,  before  thy  face  are 
good  and  evil :  choose  the  good."  ^  And  again, 
by  the  other  prophet  Isaiah,  that  the  following 
utterance  was  made  as  if  from  God  the  Father 
and  Lord  of  all :  "  Wash  you,  make  you  clean ; 
put  away  evils  from  your  souls  ;  learn  to  do  well ; 
judge  the  orphan,  and  plead  for  the  widow  :  and 
come  and  let  us  reason  together,  saith  the  Lord  : 
And  if  your  sins  be  as  scarlet,  I  will  make  them 
white  as  wool ;  and  if  they  be  red  like  as  crimson, 
I  will  make  them  white  as  snow.  And  if  ye  be 
willing  and  obey  Me,  ye  shall  eat  the  good  of  the 
land  ;  but  if  ye  do  not  obey  Me,  the  sword  shall 
devour  you  :  for  the  mouth  of  the  Lord  hath 
spoken  it."  ■*  And  that  expression,  "  The  sword 
shall  devour  you,"  does  not  mean  that  the  dis- 
obedient shall  be  slain  by  the  sword,  but  the 
sword  of  God  is  fire,  of  which  they  who  choose 
to  do  wickedly  become  the  fuel.  Wherefore  He 
says,  "  The  sword  shall  devour  you :  for  the 
mouth  of  the  Lord  hath  spoken  it."  And  if  He 
had  spoken  concerning  a  sword  that  cuts  and  at 
once  despatches.  He  would  not  have  said,  shall 
devour.  And  so,  too,  Plato,  when  he  says,  "  The 
blame  is  his  who  chooses,  and  God  is  blameless,"  5 
took  this  from  the  prophet  Moses  and  uttered  it. 
For  Moses  is  more  ancient  than  all  the  Greek 
writers.  And  whatever  both  philosophers  and 
poets  have  said  concerning  the  immortality  of  the 
soul,  or  punishments  after  death,  or  contemplation 
of  things  heavenly,  or  doctrines  of  the  like  kind, 
they  have  received  such  suggestions  from  the 
prophets  as  have  enabled  them  to  understand 
and  interpret  these  things.  And  hence  there 
seem  to  be  seeds  of  truth  among  all  men ;  but 
they  are  charged  with  not  accurately  understand- 
ing [the  truth]  when  they  assert  contradictories. 
So  that  what  we  say  about  future  events  being 
foretold,  we  do  not  say  it  as  if  they  came  about 
by  a  fatal  necessity;  but  God  foreknowing  all 
that  shall  be  done  by  all  men,  and  it  being  His 
decree  that  the  future  actions  of  men  shall  all  be 
recompensed  according  to  their  several  value. 
He  foretells  by  the  Spirit  of  prophecy  that  He 
will  bestow  meet  rewards  according  to  the  merit 
of  the  actions  done,  always  urging  the    human 


2  Or,  "but  were  made  so."  Thewordsare,  dAXa  toOto  ■yci-dnei'O? 
and  the  meaning  of  Justin  is  sufficiently  clear. 

3  Deut.  XXX.  15,  19. 

4  Isa.  i.  16,  etc. 

s  Plato,  Rep.  X.  [On  this  remarkable  passage  refer  to  Biog.  Note 
above.  See,  also,  brilliant  note  of  the  sophist  De  Maistre,  CEuvres, 
ii.  p.  105.     Ed.  Paris,  1853. J 


178 


THE    FIRST    APOLOGY    OF  JUSTIN. 


race  to  effort  and  .recollection,  showing  that  He 
cares  and  provides  for  men.  But  by  the  agency 
of  the  devils  death  has  been  decreed  against 
those  who  read  the  books  of  Hystaspes,  or  of 
the  Sibyl/  or  of  the  prophets,  that  through  fear 
they  may  prevent  men  who  read  them  from  re- 
ceiving the  knowledge  of  the  good,  and  may 
retain  them  in  slavery  to  themselves  ;  which,  how- 
ever, they  could  not  always  effect.  For  not  only 
do  we  fearlessly  read  them,  but,  as  you  see,  bring 
them  for  your  inspection,  knowing  that  their  con- 
tents will  be  pleasing  to  all.  And  if  we  persuade 
even  a  few,  our  gain  will  be  very  great ;  for,  as 
good  husbandmen,  we  shall  receive  the  reward 
from  the  Master. 

CHAP.  XLV.  —  Christ's  session   in  heaven 

FORETOLD. 

And  that  God  the  Father  of  all  would  bring 
Christ  to  heaven  after  He  had  raised  Him  from 
the  dead,  and  would  keep  Him  there  ^  until  He 
has  subdued  His  enemies  the  devils,  and  until 
the  number  of  those  who  are  foreknown  by  Him 
as  good  and  virtuous  is  complete,  on  whose  ac- 
count He  has  still  delayed  the  consummation  — 
hear  what  was  said  by  the  prophet  Davici.  These 
are  his  words  :  "  The  Lord  said  unto  My  Lord, 
Sit  Thou  at  My  right  hand,  until  I  make  Thine 
enemies  Thy  footstool.  The  Lord  shall  send  to 
Thee  the  rod  of  power  out  of  Jerusalem  ;  and  rule 
Thou  in  the  midst  of  Thine  enemies.  With  Thee 
is  the  government  in  the  day  of  Thy  power,  in  the 
beauties  of  Thy  saints  :  from  the  womb  of  morn- 
ing 3  have  I  begotten  Thee."  ^  That  which  he 
says,  "  He  shall  send  to  Thee  the  rod  of  power 
out  of  Jerusalem,"  is  predictive  of  the  mighty 
word,  which  His  apostles,  going  forth  from  Jeru- 
salem, preached  everywhere  ;  and  though  death 
is  decreed  against  those  who  teach  or  at  all  con- 
fess the  name  of  Christ,  we  everywhere  both  em- 
brace and  teach  it.  And  if  you  also  read  these 
words  in  a  hostile  spirit,  ye  can  do  no  more,  as 
I  said  before,  than  kill  us ;  which  indeed  does 
no  harm  to  us,  but  to  you  and  all  who  unjustly 
hate  us,  and  do  not  repent,  brings  eternal  punish- 
ment by  fire. 

CHAP.   XLVI. THE   WORD   IN   THE  WORLD   BEFORE 

CHRIST. 

But  lest  some  should,  without  reason,  and  for 
the  perversion  of  what  we  teach,  maintain  that 
we  say  that  Christ  was  born  one  hundred  and 
fifty  years  ago  under  Cyrenius,  and  subsequently, 
in  the  time  of  Pontius  Pilate,  taught  what  we  say 


'  fOn  the  Orphica  and  Sibyllina,  see  Bull,  Works,  vol.  vi.  pp. 
291-298.] 

2  So  Thirlby,  Otto,  and  Trollope  seem  all  to  understand  the  word 
Ka.rex^<-^\  yet  it  seems  worth  considering  whether  Justin  has  not 
borrowed  both  the  sense  and  the  word  from  2  Thess.  ii.  5,  7. 

3  Or,  "  before  the  morning  star.  " 
*  Ps.  ex.  I,  etc. 


He  taught ;  and  should  cry  out  against  us  as 
though  all  men  who  were  born  before  Him  were 
irresponsible  —  let  us  anticipate  and  solve  the 
difficulty.  We  have  been  taught  that  Christ  is 
the  first-born  of  God,  and  we  have  declared 
above  that  He  is  the  Word  of  whom  every  race 
of  men  were  partakers ;  and  those  who  lived 
reasonably  5  are  Christians,  even  though  they 
have  been  thought  atheists ;  as,  among  the 
Greeks,  Socrates  and  Heraclitus,  and  men  like 
them ;  and  among  the  barbarians,  Abraham, 
and  Ananias,  and  Azarias,  and  Misael,  and  Elias, 
and  many  others  whose  actions  and  names  we  now 
decline  to  recount,  because  we  know  it  would  be 
tedious.  So  that  even  they  who  lived  before 
Christ,  and  lived  without  reason,  were  wicked 
and  hostile  to  Christ,  and  slew  those  who  lived 
reasonably.  But  who,  through  the  power  of  the 
Word,  according  to  the  will  of  God  the  Father 
and  Lord  of  all.  He  was  born  of  a  virgin  as  a 
man,  and  was  named  Jesus,  and  was  crucified, 
and  died,  and  rose  again,  and  ascended  into 
heaven,  an  intelligent  man  will  be  able  to  com- 
prehend from  what  has  been  already  so  largely 
said.  And  we,  since  the  proof  of  this  subject  is 
less  needful  now,  will  pass  for  the  present  to  the 
proof  of  those  things  which  are  urgent. 

CHAP.    XLVII. DESOLATION    OF    JUD^A    FORETOLD. 

That  the  land  of  the  Jews,  then,  was  to  be  laid 
waste,  hear  what  was  said  by  the  Spirit  of  proph- 
ecy. And  the  words  were  spoken  as  if  from  the 
person  of  the  people  wondering  at  what  had  hap- 
pened. They  are  these  :  "  Sion  is  a  wilderness, 
Jerusalem  a  desolation.  The  house  of  our  sanc- 
tuary has  become  a  curse,  and  the  glory  which 
our  fathers  blessed  is  burned  up  with  fire,  and 
all  its  glorious  things  are  laid  waste  :  and  Thou 
refrainest  Thyself  at  these  things,  and  hast  held 
Thy  peace,  and  hast  humbled  us  very  sore."^ 
And  ye  are  convinced  that  Jerusalem  has  been 
laid  Avaste,  as  was  predicted.  And  concerning 
its  desolation,  and  that  no  one  should  be  per- 
mitted to  inhabit  it,  there  was  the  following 
prophecy  by  Isaiah  :  "  Their  land  is  desolate, 
their  enemies  consume  it  before  them,  and  none 
of  them  shall  dwell  therein."  7  And  that  it  is 
guarded  by  you  lest  any  one  dwell  in  it,  and 
that  death  is  decreed  against  a  Jew  apprehended 
entering  it,  you  know  very  well.*^ 

CHAP.    XLVIII. CHRLST'S   WORK   AND   DEATH   FORE- 
TOLD. 

And   that   it  was   predicted   that  our   Christ 


5  /ixfTa  Adyov,  "  with  reason,"  or  "  the  Word."  [This  remarkable 
passage  on  the  salvability  and  accountability  of  the  heathen  is  note- 
worthy. See,  on  St.  Matt.  x.\v.  32,  Morsels  of  Criiicism  by  the 
eccentric  but  thoughtful  Ed.  King,  p.  341.     London,  1788]. 

*>  Isa.  Ixiv.  10-12. 

'  Isa.  i.  7. 

8  \  Aii  hominem,  referring  to  the  cruel  decree  of  Hadrian,  which 
the  philosophic  Antonines  did  not  annul.] 


THE    FIRST   APOLOGY    OF   JUSTIN. 


179 


should  heal  all  diseases  and  raise  the  dead,  hear 
what  was  said.  There  are  these  words  :  "  At 
His  coming  the  lame  shall  leap  as  an  hart,  and 
the  tongue  of  the  stammerer  shall  be  clear  speak- 
ing :  the  blind  shall  see,  and  the  lepers  shall  be 
cleansed ;  and  the  dead  shall  rise,  and  walk 
about."  '  And  that  He  did  those  things,  you 
can  learn  from  the  Acts  of  Pontius  Pilate.  And 
how  it  was  predicted  by  the  Spirit  of  prophecy 
that  He  and  those  who  hopetl  in  Him  should  be 
slain,  hear  what  was  said  by  Isaiah.  These  are 
the  words  :  "  Behold  now  the  righteous  perish- 
eth,  and  no  man  layeth  it  to  heart ;  and  just 
men  are  taken  away,  and  no  man  considereth. 
From  the  presence  of  wickedness  is  the  righteous 
man  taken,  and  his  burial  shall  be  in  peace  :  he 
is  taken  from  our  midst."  ^ 

CHAP.   XLIX. HIS    REJECTION   BY  THE   JEWS    FORE- 
TOLD. 

And  again,  how  it  was  said  by  the  same  Isaiah, 
that  the  Gentile  nations  who  were  not  looking 
for  Him  should  worship  Him,  but  the  Jews  who 
always  expected  Him  should  not  recognize  Him 
when  He  came.  And  the  words  are  spoken  as 
from  the  person  of  Christ ;  and  they  are  these  : 
"  I  was  manifest  to  them  that  asked  not  for  Me  ; 
I  was  found  of  them  that  sought  Me  not :  I  said. 
Behold  Me,  to  a  nation  that  called  not  on  My 
name.  I  spread  out  My  hands  to  a  disobedient 
and  gainsaying  people,  to  those  who  walked  in 
a  way  that  is  not  good,  but  follow  after  their  own 
sins ;  a  people  that  provoketh  Me  to  anger  to 
My  face."  ^  For  the  Jews  having  the  prophecies, 
and  being  always  in  expectation  of  the  Christ  to 
come,  did  not  recognise  Him  ;  and  not  only  so, 
but  even  treated  Him  shamefully.  But  the  Gen- 
tiles, who  had  never  heard  anything  about  Christ, 
until  the  apostles  set  out  from  Jerusalem  and 
preached  concerning  Him,  and  gave  them  the 
prophecies,  were  filled  with  joy  and  faith,  and  cast 
away  their  idols,  and  dedicated  themselves  to  the 
Unbegotten  God  through  Christ.  And  that  it 
was  foreknown  that  these  infamous  things  should 
be  uttered  against  those  who  confessed  Christ, 
and  that  those  who  slandered  Him,  and  said 
that  it  was  well  to  preserve  the  ancient  customs, 
should  be  miserable,  hear  what  was  briefly  said 
by  Isaiah  ;  it  is  this  :  "  Woe  unto  them  that  call 
sweet  bitter,  and  bitter  sweet."  '* 


CHAP.    L. 


HIS   HUMILIATION   PREDICTED. 


But  that,  having  become  man  for  our  sakes. 
He  endured  to  suffer  and  to  be  dishonoured,  and 
that  He  shall  come  again  with  glory,  hear  the 
prophecies  which  relate  to  this  ;  they  are  these  : 


'  Isa.  XXXV.  6. 

^  Isa.  Ivii.  I. 
3  Isa.  Ixv.  1-3. 
*  Isa.  V.  20. 


"  Because  they  delivered  His  soul  unto  death, 
and  He  was  numbered  with  the  transgressors, 
He  has  borne  the  sin  of  many,  and  shall  make 
intercession  for  the  transgressors.  For,  behold, 
My  Servant  shall  deal  prudently,  and  shall  be 
exalted,  and  shall  be  greatly  extolled.  As  many 
were  astonished  at  Thee,  so  marred  shall  Thy 
form  be  before  men,  and  so  hidden  from  them 
'I'hy  glory ;  so  shall  many  nations  wonder,  and 
the  kings  shall  shut  their  mouths  at  Him.  For 
they  to  whom  it  was  not  told  concerning  Him, 
and  they  who  have  not  heard,  shall  understand. 
O  Lord,  who  hath  believed  our  report?  and  to 
whom  is  the  arm  of  the  Lord  revealed?  We 
have  declared  before  Him  as  a  child,  as  a  root 
in  a  dry  ground.  He  had  no  form,  nor  glory ; 
and  we  saw  Him,  and  there  was  no  form  nor 
comeliness  :  but  His  form  was  dishonoured  and 
marred  more  than  the  sons  of  men.  A  man 
under  the  stroke,  and  knowing  how  to  bear 
infirmity,  because  His  face  was  turned  away : 
He  was  despised,  and  of  no  reputation.  It  is 
He  who  bears  our  sins,  and  is  afflicted  for  us  ; 
yet  we  did  esteem  Him  smitten,  stricken,  and 
afflicted.  But  He  was  wounded  for  our  trans- 
gressions, He  was  bruised  for  our  iniquities,  the 
chastisement  of  peace  was  upon  Him,  by  His 
stripes  we  are  healed.  All  we,  like  sheep,  have 
gone  astray  ;  every  man  has  wandered  in  his  own 
way.  And  He  delivered  Him  for  our  sins  ;  and 
He  opened  not  His  mouth  for  all  His  affliction. 
He  was  brought  as  a  sheep  to  the  slaughter,  and 
as  a  lamb  before  his  shearer  is  dumb,  so  He 
openeth  not  His  mouth.  In  His  humiliation, 
His  judgment  was  taken  away."  5  Accordingly, 
after  He  was  crucified,  even  all  His  acquaint- 
ances forsook  Him,  having  denied  Him ;  and 
afterwards,  when  He  had  risen  from  the  dead 
and  appeared  to  them,  and  had  taught  them  to 
read  the  prophecies  in  which  all  these  things  were 
foretold  as  coming  to  pass,  and  when  they  had 
seen  Him  ascending  into  heaven,  and  had  be- 
lieved, and  had  received  power  sent  thence  by 
Him  upon  them,  and  went  to  every  race  of  men, 
they  taught  these  things,  and  were  called  apostles. 

CHAP.    LI. THE    MAJESTY    OF   CHRIST. 

And  that  the  Spirit  of  prophecy  might  signify 
to  us  that  He  who  suffers  these  things  has  an 
ineffable  origin,  and  rules  His  enemies,  He  spake 
thus:  "His  generation  who  shall  declare?  be- 
cause His  life  is  cut  off  from  the  earth  :  for  their 
transgressions  He  comes  to  death.  And  I  will 
give  the  wicked  for  His  burial,  and  the  rich  for 
His  death  ;  because  He  did  no  violence,  neither 
was  any  deceit  in  His  mouth.  And  the  Lord  is 
pleased  to  cleanse  Him  from  the  stripe.  If  He 
be  given  for  sin,  your  soul  shall  see  His  seed 


S  Isa.  lii.  13-15,  liii.  i-8. 


i8o 


THE    FIRST   APOLOGY    OF   JUSTIN. 


prolonged  in  days.  And  the  Lord  is  pleased  to 
deliver  His  soul  from  grief,  to  show  Him  light, 
and  to  form  Him  with  knowledge,  to  justify  the 
righteous  who  richly  serveth  many.  And  He 
shall  bear  our  iniquities.  Therefore  He  shall 
inherit  many,  and  He  shall  divide  the  spoil  of 
the  strong ;  because  His  soul  was  delivered  to 
death  :  and  He  was  numbered  with  the  trans- 
gressors ;  and  He  bare  the  sins  of  many,  and 
He  was  delivered  up  for  their  transgressions."  ' 
Hear,  too,  how  He  was  to  ascend  into  heaven 
according  to  prophecy.  It  was  thus  spoken  : 
"  Lift  up  the  gates  of  heaven ;  be  ye  opened, 
that  the  King  of  glory  may  come  in.  Who  is  this 
King  of  glory  ?  The  Lord,  strong  and  mighty."  ^ 
And  how  also  He  should  come  again  out  of 
heaven  with  glory,  hear  what  was  spoken  in  refer- 
ence to  this  by  the  prophet  Jeremiah.  ^  His 
words  are  :  "  Behold,  as  the  Son  of  man  He 
cometh  in  the  clouds  of  heaven,  and  His  angels 
with  Him."  ■♦ 

CHAP.  LII. CERTAIN  FULFILMENT  OF  PROPHECY. 

Since,  then,  we  prove  that  all  things  which 
have  already  happened  had  been  predicted  by 
the  prophets  before  they  came  to  pass,  we  must 
necessarily  believe  also  that  those  things  which 
are  in  like  manner  predicted,  but  are  yet  to  come 
to  pass,  shall  certainly  happen.  For  as  the  things 
which  have  already  taken  place  came  to  pass 
when  foretold,  and  even  though  unknown,  so 
shall  the  things  that  remain,  even  though  they 
be  unknown  and  disbelieved,  yet  come  to  pass. 
For  the  prophets  have  proclaimed  two  advents 
of  His :  the  one,  that  which  is  already  past, 
when  He  came  as  a  dishonoured  and  suffering 
Man  ;  but  the  second,  when,  according  to  proph- 
ecy. He  shall  come  from  heaven  with  glory,  ac- 
companied by  His  angelic  host,  when  also  He 
shall  raise  the  bodies  of  all  men  who  have  lived, 
and  shall  clothe  those  of  the  worthy  with  immor- 
tality, and  shall  send  those  of  the  wicked,  endued 
wqth  eternal  sensibility,  into  everlasting  fire  with 
the  wicked  devils.  And  that  these  things  also 
have  been  foretold  as  yet  to  be,  we  will  prove. 
By  Ezekiel  the  prophet  it  was  said  :  "  Joint  shall 
be  joined  to  joint,  and  bone  to  bone,  and  flesh 
shall  grow  again ;  and  every  knee  shall  bow  to 
the  Lord,  and  every  tongue  shall  confess  Him."  5 
And  in  what  kind  of  sensation  and  punishment 
the  wicked  are  to  be,  hear  from  what  was  said 
in  like  manner  with  reference  to  this ;  it  is  as 
follows  :  "  Their  worm  shall  not  rest,  and  their 
fire  shall  not  be  quenched;"^  and  then  shall 
they  repent,  when  it  profits  them  not.    And  what 


'  Isa.  liii   8-12. 

^  Ps.  xxiv.  7. 

3  This  prophecy  occurs  not  in  Jeremiah,  but  in  Dan.  vii.  13. 

*  Dan.  vii.  13. 

S  Ezek.  xxxvii.  7,  8;  Isa.  xlv.  34. 

^  Isa.  Ixvi.  24. 


the  people  of  the  Jews  shall  say  and  do,  when 
they  see  Him  coming  in  glory,  has  been  thus 
predicted  by  Zechariah  the  prophet :  "  I  will 
command  the  four  winds  to  gather  the  scattered 
children  ;  I  will  command  the  north  wind  to 
bring  them,  and  the  south  wind,  that  it  keep  not 
back.  And  then  in  Jerusalem  there  shall  be 
great  lamentation,  not  the  lamentation  of  mouths 
or  of  lips,  but  the  lamentation  of  the  heart ;  and 
they  shall  rend  not  their  garments,  but  their 
hearts.  Tribe  by  tribe  they  shall  mourn,  and 
then  they  shall  look  on  Him  whom  they  have 
pierced ;  and  they  shall  say.  Why,  O  Lord,  hast 
Thou  made  us  to  err  from  Thy  way?  The  glory 
which  our  fathers  blessed,  has  for  us  been  turned 
into  shame."  ^ 


CHAP.    LIII. 


•SUMMARY    OF   THE    PROPHECIES. 


Though  we  could  bring  forward  many  other 
prophecies,  we  forbear,  judging  these  sufficient 
for  the  persuasion  of  those  who  have  ears  to  hear 
and  understand  ;  and  considering  also  that  those 
persons  are  able  to  see  that  we  do  not  make 
mere  assertions  without  being  able  to  produce 
proof,  like  those  fables  that  are  told  of  the  so- 
called  sons  of  Jupiter.  For  with  what  reason 
should  we  believe  of  a  crucified  man  that  He  is 
the  first-born  of  the  unbegotten  God,  and  Him- 
self will  pass  judgment  on  the  whole  human  race,/ 
unless  we  had  found  testimonies  concerning  Him' 
published  before  He  came  and  was  born  as  man, 
and  unless  we  saw  that  things  had  happened  ac- 
cordingly—  the  devastation  of  the  land  of  the 
Jews,  and  men  of  every  race  persuaded  by  His 
teaching  through  the  apostles,  and  rejecting 
their  old  habits,  in  which,  being  deceived,  they 
had  had  their  conversation  ;  yea,  seeing  ourselves 
too,  and  knowing  that  the  Christians  from  among 
the  Gentiles  are  both  more  numerous  and  more 
true  than  those  from  among  the  Jews  and  Samar- 
itans? For  all  the  other  human  races  are  called 
Gentiles  by  the  Spirit  of  prophecy  ;  but  the  Jew- 
ish and  Samaritan  races  are  called  the  tribe  of 
Israel,  and  the  house  of  Jacob.  And  the  prophecy 
in  which  it  was  predicted  that  there  should  be 
more  believers  from  the  Gentiles  than  from  the 
Jews  and  Samaritans,  we  will  produce  :  it  ran 
thus  :  "  Rejoice,  O  barren,  thou  that  dost  not 
bear ;  break  forth  and  shout,  thou  that  dost  not 
travail,  because  many  more  are  the  children  of 
the  desolate  than  of  her  that  hath  an  husband."  ^ 
For  all  the  Gentiles  were  "  desolate  "  of  the  true 
God,  serving  the  works  of  their  hands  ;  but  the 
Jews  and  Samaritans,  ha\ing  the  word  of  God 
delivered  to  them  by  the  prophets,  and  always 
expecting  the  Christ,  did  not  recognise  Him 
when  He  came,  except  some  few,  of  whom  the 
Spirit  of  prophecy  by  Isaiah  had  predicted  that 

'  Zcch.  xii.  3-14;   Isa.  Ixiii.  17,  Ixiv.  11. 
8  Isa.  liv.  I. 


THE    FIRST   APOLOGY    OF   JUSTIN. 


i8i 


they  should  be  saved.  He  spoke  as  from  their 
person  :  "  Except  the  Lord  had  left  us  a  seed,  we 
should  have  been  as  Sodom  and  Gomorrah."  ' 
For  Sodom  and  Gomorrah  are  related  by  Moses 
to  have  been  cities  of  ungodly  men,  which  God 
burned  with  fire  and  brimstone,  and  overthrew, 
no  one  of  their  inhabitants  being  saved  except 
a  certain  stranger,  a  Chaktean  by  birth,  whose 
name  was  Lot ;  with  whom  also  his  daughters 
were  rescued.  And  those  who  care  may  yet  see 
their  whole  country  desolate  and  burned,  and 
remaining  barren.  And  to  show  how  those  from 
among  the  Gentiles  were  foretold  as  more  true 
and  more  believing,  we  will  cite  what  was  said 
by  Isaiah  ^  the  prophet ;  for  he  spoke  as  follows  : 
"  Israel  is  uncircumcised  in  heart,  but  the  Gen- 
tiles are  uncircumcised  in  the  flesh."  So  many 
things  therefore,  as  these,  when  they  are  seen 
with  the  eye,  are  enough  to  produce  conviction 
and  belief  in  those  who  embrace  the  truth,  and 
are  not  bigoted  in  their  opinions,  nor  are  gov- 
erned by  their  i)assions. 

CHAP.    LIV.  ORIGIN    OF    HEATHEN    MYTHOLOGY. 

But  those  who  hand  down  the  myths  which  the 
poets  have  made,  adduce  no  proof  to  the  youths 
who  learn  them;  and  we  "proceed  to  demon- 
strate that  they  have  been  uttered  by  the  influ- 
ence of  the  wicked  demons,  to  deceive  and  lead 
astray  the  human  race.  For  having  heard  it 
proclaimed  through  the  prophets  that  the  Christ 
was  to  come,  and  that  the  ungodly  among  men 
were  to  be  punished  by  fire,  they  put  forward 
many  to  be  called  sons  of  Jupiter,  under  the 
impression  that  they  would  be  able  to  produce  in 
men  the  idea  that  the  things  which  were  said 
with  regard  to  Christ  were  mere  marvellous  tales, 
like  the  things  which  were  said  by  the  poets.  And 
these  things  were  said  both  among  the  Greeks 
and  among  all  nations  where  they  [the  de- 
mons] heard  the  prophets  foretelling  that  Christ 
would  specially  be  believed  in ;  but  that  in 
hearing  what  was  said  by  the  prophets  they 
did  not  accurately  understand  it,  but  imitated 
what  was  said  of  our  Christ,  like  men  who  are  in 
error,  we  will  make  plain.  The  prophet  Moses, 
then,  was,  as  we  have  already  said,  older  than 
all  writers  ;  and  by  him,  as  we  have  also  said  be- 
fore, it  was  thus  predicted  :  "  There  shall  not 
fail  a  prince  from  Judah,  nor  a  lawgiver  from 
between  his  feet,  until  He  come  for  whom  it  is 
reserved  ;  and  He  shall  be  the  desire  of  the  Gen- 
tiles, binding  His  foal  to  the  vine,  washing  His 
robe  in  the  blood  of  the  grape."  ^  The  devils, 
accordingly,  when  they  heard  these  prophetic 
words,  said  that  Bacchus  was  the  son  of  Jupiter, 
and  gave  out  that  he  was  the  discoverer  of  the 


'  Isa.  i.  Q 

2  The  following  words  are  found,  not  in  Isaiah,  but  in  Jer.  ix.  26. 

3  Gen.  x\ix.  10. 


vine,  and  they  number  wine '»  [or,  the  ass]  among 
his  mysteries  ;  and  they  taught  that,  having  been 
torn  in  pieces,  he  ascended  into  heaven.  And 
because  in  the  prophecy  of  Moses  it  had  not 
been  expressly  intimated  whether  He  who  was 
to  come  was  the  Son  of  God,  and  whether 
He  would,  riding  on  the  foal,  remain  on  earth 
or  ascend  into  heaven,  and  because  the  name  of 
"  foal  "  could  mean  either  the  foal  of  an  ass  or 
the  foal  of  a  horse,  they,  not  knowing  whether 
He  who  was  foretold  would  bring  the  foal  of  an 
ass  or  of  a  horse  as  the  sign  of  His  coming,  nor 
whether  He  was  the  Son  of  God,  as  we  said 
above,  or  of  man,  gave  out  that  Bellerophon,  a 
man  born  of  man,  himself  ascended  to  heaven 
on  his  horse  Pegasus.  And  when  they  heard  it 
said  by  the  other  prophet  Isaiah,  that  He  should 
be  born  of  a  virgin,  and  by  His  own  means  as- 
cend into  heaven,  they  pretended  that  Perseus 
was  spoken  of.  And  when  they  knew  what  was 
said,  as  has  been  cited  above,  in  the  prophecies 
written  aforetime,  "  Strong  as  a  giant  to  run  his 
course,"  s  they  said  that  Hercules  was  strong, 
and  had  journeyed  over  the  whole  earth.  And 
when,  again,  they  learned  that  it  had  been  fore- 
told that  He  should  heal  every  sickness,  and 
raise  the  dead,  they  produced  ^sculapius. 


CHAP.    LV. 


•SYMBOLS   OF  THE   CROSS. 


But  in  no  instance,  not  even  in  any  of  those 
called  sons  of  Jupiter,  did  they  imitate  the  be- 
ing crucified  ;  for  it  was  not  understood  by  them, 
all  the  things  said  of  it  having  been  put  symboli- 
cally. And  this,  as  the  prophet  foretold,  is  the 
greatest  symbol  of  His  power  and  rule  ;  as  is  also 
proved  by  the  things  which  fall  under  our  obser- 
vation. For  consider  all  the  things  in  the  world, 
whether  without  this  form  they  could  be  admin- 
istered or  have  any  community.  For  the  sea  is 
not  traversed  except  that  trophy  which  is  called 
a  sail  abide  safe  in  the  ship ;  and  the  earth  is 
not  ploughed  without  it :  diggers  and  mechanics 
do  not  their  work,  except  with  tools  which  have 
this  shape.  And  the  human  form  differs  from 
that  of  the  irrational  animals  in  nothing  else  than 
in  its  being  erect  and  having  the  hands  extended, 
and  having  on  the  face  extending  from  the  fore- 
head what  is  called  the  nose,  through  which 
there  is  respiration  for  the  living  creature  ;  and 
this  shows  no  other  form  than  that  of  the  cross. 
And  so  it  was  said  by  the  prophet,  "  The  breatn 
before  our  face  is  the  Lord  Christ."  ^  And  the 
power  of  this  form  is  shown  by  your  own  sym- 
bols on  what  are  called  "  vexilla  "  [banners]  and 


*  In  the  MS.  the  reading  is  olvoi-  (wine) ;  but  as  Justin's  argument 
seems  to  require  oioi'  (an  ass),  Sylburg  inserted  this  latter  word  in 
his  edition;  and  this  reading  is  approved  by  Grabe  and  Thirlby,  and 
adopted  by  Otto  and  Trollope.  It  may  be  added,  that  avaypd<j)Ov<Tt 
is  much  more  suitable  to  oi'or  than  to  olvov. 

5  Ps  xix.  5. 

<>  From  Lam.  iv.  20  (Sept.). 


I«2 


THE    FIRST   APOLOGY    OF   JUSTIN. 


trophies,  with  which  all  your  state  possessions  are 
made,  using  these  as  the  insignia  of  your  power 
and  government,  even  though  you  do  so  unwit- 
tingly.' And  with  this  form  you  consecrate  the 
images  of  your  emperors  when  they  die,  and  you 
name  them  gods  by  inscriptions.  Since,  there- 
fore, we  have  urged  you  both  by  reason  and  by 
an  evident  form,  and  to  the  utmost  of  our  ability, 
we  know  that  now  we  are  blameless  even  though 
you  disbelieve ;  for  our  part  is  done  and  fin- 
ished. 

CHAP.    LVI. THE    DEMONS  STILL   MISLEAD    MEN. 

But  the  evil  spirits  were  not  satisfied  with  say- 
ing, before  Christ's  appearance,  that  those  who 
were  said  to  be  sons  of  Jupiter  were  born  of 
him  ;  but  after  He  had  appeared  and  been  bom 
among  men,  and  when  they  learned  how  He  had 
been  foretold  by  the  prophets,  and  knew  that 
He  should  be  believed  on  and  looked  for  by 
every  nation,  they  again,  as  was  said  above,  put 
forward  other  men,  the  Samaritans  Simon  and 
Menander,  who  did  many  mighty  works  by  magic, 
and  deceived  many,  and  still  keep  them  de- 
ceived. For  even  among  yourselves,  as  we  said 
before,^  Simon  was  in  the  royal  city  Rome  in 
the  reign  of  Claudius  Caesar,  and  so  greatly 
astonished  the  sacred  senate  and  people  of  the 
Romans,  that  he  was  considered  a  god,  and 
honoured,  like  the  others  whom  you  honour  as 
gods,  with  a  statue.  Wherefore  we  pray  that  the 
sacred  senate  and  your  people  may,  along  with 
yourselves,  be  arbiters  of  this  our  memorial,  in 
order  that  if  any  one  be  entangled  by  that  man's 
doctrines,  he  may  learn  the  truth,  and  so  be  able 
to  escape  error ;  and  as  for  the  statue,  if  you 
please,  destroy  it. 

CHAP.    LVII. AND    CAUSE  "  PERSECUTION. 

Nor  can  the  devils  persuade  men  that  there 
will  be  no  conflagration  for  the  punishment  of 
the  wicked  ;  as  they  were  unable  to  effect  that 
Christ  should  be  hidden  after  He  came.  But 
this  only  can  they  effect,  that  they  who  live  irra- 
tionally, and  were  brought  up  licentiously  in 
wicked  customs,  and  are  prejudiced  in  their 
own  opinions,  should  kill  and  hate  us  ;  whom 
we  not  only  do  not  hate,  but,  as  is  proved,  pity 
and  endeavour  to  lead  to  repentance.  For  we 
do  not  fear  death,  since  it  is  acknowledged  we 
must  surely  die  ;  and  there  is  nothing  new,  but 
all  things  continue  the  same  in  this  administra- 
tion of  things  ;  and  if  satiety  overtakes  those  who 
enjoy  even  one  year  of  these  things,  they  ought 
to  give  heed  to  our  doctrines,  that  they  may 
live  eternally  free  both  from  suffering  and  from 

'  [The  Orientals  delight  in  such  refinements,  but  the  "  scandal  of 
the  cross"  led  the  early  Christians  thus  to  retort  upon  the  heathen; 
and  the  Lnbarum  may  have  been  the  fruit  of  this  very  suggestion.] 

^  [See  cap.  xxvi.  above,  and  note  p.  187,  below.] 


want.  But  if  they  believe  that  there  is  nothing 
after  death,  but  declare  that  those  who  die  pass 
into  insensibility,  then  they  become  our  benefac- 
tors when  they  set  us  free  from  sufferings  and 
necessities  of  this  life,  and  prove  themselves  to 
be  wicked,  and  inhuman,  and  bigoted.  For  they 
kill  us  with  no  intention  of  delivering  us,  but 
cut  us  off  that  we  may  be  deprived  of  life  and 
pleasure. 


CHAP.    LVIII. 


AND    RAISE    UP    HERETICS, 


And,  as  we  said  before,  the  devils  put  forward 
Marcion  of  Pontus,  who  is  even  now  teaching 
men  to  deny  that  God  is  the  maker  of  all  things 
in  heaven  and  on  earth,  and  that  the  Christ  pre- 
dicted by  the  prophets  is  His  Son,  and  preaches 
another  god  besides  the  Creator  of  all,  and  like- 
wise another  son.  And  this  man  many  have 
believed,  as  if  he  alone  knew  the  truth,  and 
laugh  at  us,  though  they  have  no  proof  of  what 
they  say,  but  are  carried  away  irrationally  as 
lambs  by  a  wolf,  and  become  the  prey  of  atheis- 
tical doctrines,  and  of  devils.  For  they  who  are 
called  devils  attempt  nothing  else  than  to  seduce 
men  from  God  who  made  them,  and  from  Christ 
His  first-begotten  ;  and  those  who  are  unable  to 
raise  themselves  above  the  earth  they  have  riveted, 
and  do  now  rivet,  to  things  earthly,  and  to  the 
works  of  their  own  hands  ;  but  those  who  de- 
vote themselves  to  the  contemplation  of  things 
divine,  they  secretly  beat  back ;  and  if  they  have 
not  a  wise  sober-mindedness,  and  a  pure  and 
jDassionless  life,  they  drive  them  into  godless- 
ness. 

CHAP.    LIX.  —  PLATO'S   OBLIGATION   TO   MOSES. 

And  that  you  may  learn  that  it  was  from  our 
teachers  —  we  mean  the  account  given  through 
the  prophets  —  that  Plato  borrowed  his  state- 
ment that  God,  having  altered  matter  which  was 
shapeless,  made  the  world,  hear  the  very  words 
spoken  through  Moses,  who,  as  above  shown, 
was  the  first  prophet,  and  of  greater  antiquity 
than  the  Greek  writers  ;  and  through  whom  the 
Spirit  of  ]Drophecy,  signifying  how  and  from  what 
materials  God  at  first  formed  the  world,  spake 
thus  :  "  In  the  beginning  God  created  the  heaven 
and  the  earth.  And  the  earth  was  invisible  and 
unfurnished,  and  darkness  was  upon  the  face  of 
the  deep ;  and  the  Spirit  of  God  moved  over 
the  waters.  And  God  said,  Let  there  be  light ; 
and  it  was  so."  So  that  both  Plato  and  they 
who  agree  with  him,  and  we  ourselves,  have 
learned,  and  you  also  can  be  convinced,  that  by 
the  word  of  God  the  whole  world  was  made  out 
of  the  substance  spoken  of  before  by  Moses. 
And  that  which  the  poets  call  Erebus,  we  know 
was  spoken  of  formerly  by  Moses.^ 


3  Comp.  Deut.  xxxii.  23. 


THE   FIRST   APOLOGY   OF   JUSTIN. 


183 


CHAP.    LX.  —  PLATO'S   DOCFRINE   OF   THE    CROSS. 

And  the  physiological  discussion  '  concerning 
the  Son  of  God  in  the  Timceus  of  Plato,  where 
he  says,  "  He  placed  him  crosswise  ^  in  the  uni- 
verse," he  borrowed  in  like  manner  from  Moses  ; 
for  in  the  writings  of  Moses  it  is  related  how  at 
that  time,  when  the  Israelites  went  out  of  Egypt 
and  were  in  the  wilderness,   they  fell   in   with 
poisonous  beasts,  both  vipers  and  asps,  and  every 
kind   of  serpent,  which    slew   the    people ;   and 
that  Moses,  by  the  inspiration  and  influence  of 
God,  took  brass,  and  made  it  into  the  figure  of 
a  cross,  and  set  it  in  the  holy  tabernacle,  and 
said  to  the  people,  "  If  ye  look  to  this  figure, 
and  believe,  ye  shall  be  saved  thereby."  3     And 
when  this  was  done,  it  is  recorded  that  the  ser- 
pents  died,  and  it  is   handed    down   that   the 
people  thus  escaped  death.     Which  things  Plato 
reading,  and  not  accurately  understanding,  and 
not  apprehending  that  it  was  the  figure  of  the 
cross,  but  taking  it  to  be  a  placing  crosswise, 
he  said  that  the  power  next  to  the  first  God  was 
placed  crosswise  in  the  universe.      And  as  to 
his  speaking  of  a  third,  he  did  this  because  he 
read,  as  we  said  above,  that  which  was  spoken 
by  Moses,  "  that  the  Spirit  of  God  moved  over 
the  waters."     For  he  gives  the  second  place  to 
_  the  Logos  which  is  with  God,  who  he  said  was 
placed  crosswise  in  the  universe  ;  and  the  third 
place  to  the  Spirit  who  was  said  to  be  borne 
upon  the  water,  saying,  "  And  the  third  around 
the  third."  •♦     And  hear  how  the  Spirit  of  proph- 
ecy signified  through  Moses  that  there  should  be 
a  conflagration.     He  spoke  thus  :  "  Everlasting 
fire  shall  descend,  and  shall  devour  to  the  pit 
beneath."  s     It  is  not,  then,  that  we  hold  the  same 
opinions  as  others,  but  that  all  speak  in  imitation 
of  ours.     Among  us  these  things  can  be  heard 
and  learned  from  persons  who  do  not  even  know 
the  forms  of  the  letters,  who  are  uneducated  and 
barbarous  in  speech,  though  wise  and  believing 
in  mind  ;  some,  indeed,  even  maimed  and  de- 
prived of  eyesight ;  so  that  you  may  understand 
that  these  things  are  ffot  the  effect  of  human 
wisdom,  but  are  uttered  by  the  power  of  God. 

CHAP.    LXI. CHRISTIAN    BAPTISM. 

I  will  also  relate  the  manner  in  which  we 
dedicated  ourselves  to  God  when  we  had  been 
made  new  through  Christ ;  lest,  if  we  omit  this, 
we  seem  to  be  unfair  in  the  explanation  we  are 


1  Literally,  "  that  which  is  treated  physiologically." 

2  He  impressed  him  as  a  X'affiua,  i.e.,  in  the  form  of  the  letter  y 
upon  the  universe.''  Plato  is  speaking  of  the  soul  of  the  universe, 
[fimsus  Opp.,  vol.  IX.  p.  314.  And  see  note  of  Langus  (p.  37)  on 
P-  '13  01  (jrabe.  Here  crops  out  the  Platonic  philosopher  speaking 
after  the  fashion  of  his  contemporaries,  perhaps  to  conciliate  his 
sovereign.  See  Professor  Jowett's  Introduction  to  the  Timaus,  which 
will  aid  the  students.] 

3  Num.  xxi.  8. 

■*  Ta  5€  rpira  jrepl  toi/  Tpirov. 
^  Deut.  xxxii.  22. 


making.  As  many  as  are  persuaded  and  believe 
that  what  we  teach  and  say  i^true,  and  under- 
take to  be  able  to  live  accordingly,  are  instructed 
to  pray  and  to  entreat  God  with  fasting,  for  the 
remission  of  their  sins  that  are  past,  we  praying 
and  fasting  with  them.  Then  they  are  brought 
by  us  where  there  is  water,  and  are  regenerated 
in  the  same  manner  in  which  we  were  ourselves 
regenerated.  For,  in  the  name  of  God,  the 
Father  and  Lord  of  the  universe,  and  of  our 
Saviour  Jesus  Christ,  and  of  the  Holy  Spirit, 
they  then  receive  the  washing  with  water.  For 
Christ  also  said,  "  Except  ye  be  born  again,  ye 
shall  not  enter  into  the  kingdom  of  heaven."^ 
Now,  that  it  is  impossible  for  those  who  have 
once  been  born  to  enter  into  their  mothers' 
wombs,  is  manifest  to  all.  And  how  those  who 
have  sinned  and  repent  shall  escape  their  sins, 
is  declared  by  Esaias  the  prophet,  as  I  wrote 
above  ;  ^  he  thus  speaks  :  "  AVash  you,  make  you 
clean  ;  put  away  the  evil  of  your  doings  from 
your  souls  ;  learn  to  do  well ;  judge  the  father- 
less, and  plead  for  the  widow  :  and  come  and 
let  us  reason  together,  saith  the  Lord.  And 
though  your  sins  be  as 'scarlet,  I  will  make  them 
white  like  wool ;  and  though  they  be  as  crimson, 
I  will  make  them  white  as  snow.  But  if  ye  re- 
fuse and  rebel,  the  sword  shall  devour  you  :  for 
the  mouth  of  the  Lord  hath  spoken  it."  ^ 

And  for  this  [rite]  we  have  learned  from  the 
apostles  this  reason.  Since  at  our  birth  we  were 
born  without  our  own  knowledge  or  choice,  by 
our  parents  coming  together,  and  were  brought 
up  in  bad  habits  and  wicked  training ;  in  order 
that  we  may  not  remain  the  children  of  necessity 
and  of  ignorance,  but  may  become  the  children 
of  choice  and  knowledge,  and  may  obtain  in  the 
water  the  remission  of  sins  formerly  committed, 
there  is  pronounced  over  him  who  chooses  to  be 
born  again,  and  has  repented  of  his  sins,  the 
name  of  God  the  Father  and  Lord  t)f  the  uni- 
verse ;  he  who  leads  to  the  la\-er  the  person  that 
is  to  be  washed  calling  him  by  this  name  alone. 
For  no  one  can  utter  the  name  of  the  ineffable 
God  ;  and  if  any  one  dare  to  say  that  there  is  a 
name,  he  raves  with  a  hopeless  madness.  And 
this  washing  is  called  illumination,  because  they  " 
who  learn  these  things  are  illuminated  in  their 
understandings.  And  in  the  name  of  lesus 
Christ,  who  was  crucified  under  Pontius  Pilate, 
and  in  the  name  of  the  Holy  Ghost,  who  through 
the  prophets  foretold  all  things  about  Jesus,  he 
who  is  illuminated  is  washed. 


CHAP.    LXII. ITS    IMFT.ATION    BY    DEMONS. 

And   the   devils,    indeed,  having   heard    this 
washing   published   by   the    prophet,  instigated 


*  John  iii.  5. 
7  Chap.  xliv. 
'  Isa.  i.  i6-ao. 


1 84 


THE    FIRST   APOLOGY    OF   JUSTIN. 


those  who  enter  their  temples,  and  are  about  to 
approach  them  with  hbations  and  burnt-offerings, 
also  to  sprinkle  themselves  ;  and  they  cause  them 
also  to  wash  themselves  entirely,  as  they  depart 
[from  the  sacrifice],  before  they  enter  into  the 
shrines  in  which  their  images  are  set.  And  the 
command,  too,  given  by  the  priests  to  those  who 
enter  and  worship  in  the  temples,  that  they  take 
off  their  shoes,  the  devils,  learning  what  hap- 
pened to  the  above-mentioned  prophet  Moses, 
have  given  in  imitation  of  these  things.  For  at 
that  juncture,  when  Moses  was  ordered  to  go 
clown  into  Egypt  and  lead  out  the  people  of  the 
Israelites  who  were  there,  and  while  he  was  tend- 
ing the  flocks  of  his  maternal  uncle '  in  the  land 
of  Arabia,  Our  Christ  conversed  with  him  under 
the  appearance  of  fire  from  a  bush,  and  said, 
"  Put  off  thy  shoes,  and  draw  near  and  hear." 
And  he,  when  he  had  put  off  his  shoes  and  drawn 
near,  heard  that  he  was  to  go  down  into  Egypt 
and  lead  out  the  people  of  the  Israelites  there ; 
and  he  received  mighty  power  from  Christ,  who 
spoke  to  him  in  the  appearance  of  fire,  and 
went  down  and  led  out  the  people,  having  done 
great  and  marvellous  things  ;  which,  if  you  desire 
to  know,  you  will  learn  them  accurately  from  his 
writings. 

CHAP.    LXIII. HOW    GOD   APPEARED   TO    MOSES. 

And  all  the  Jews  even  now  teach  that  the 
nameless  God  spake  to  Moses ;  whence  the 
Spirit  of  prophecy,  accusing  them  by  Isaiah 
the  prophet  mentioned  above,  said  "The  ox 
knoweth  his  owner,  and  the  ass  his  master's  crib  ; 
but  Israel  doth  not  know  Me,  and  My  people  do 
not  understand."  2  And  Jesus  the  Christ,  be- 
cause the  Jews  knew  not  what  the  Father  was, 
and  what  the  Son,  in  like  manner  accused  them  ; 
and  Himself  said,  "  No  one  knoweth  the  Father, 
but  the  Son ;  nor  the  Son,  but  the  Father,  and 
they  to  whoTn  the  Son  revealeth  Him."  ^  Now 
the  Word  of  God  is  His  Son,  as  we  have  before 
said.  And  He  is  called  Angel  and  Apostle  ;  for 
He  declares  whatever  we  ought  to  know,  and  is 
sent  forth  to  declare  whatever  is  revealed ;  as 
our  Lord  Himself  says,  "  He  that  heareth  Me, 
heareth  Him  that  sent  Me."'^  From  the  writ- 
ings of  Moses  also  this  will  be  manifest ;  for 
thus  it  is  written  in  them,  "  And  the  Angel  of 
God  spake  to  Moses,  in  a  flame  of  fire  out  of 
the  bush,  and  said,  I  am  that  I  am,  the  God 
of  Abraham,  the  God  of  Isaac,  the  God  of 
Jacob,  the  God  of  thy  fathers;  go  down  into 
Egypt,  and  bring  forth  My  people."  s  And  if 
you  wish  to  learn  what  follows,  you  can  do  so 


'  Thirlby  conjectures  that  Justin  here  confused  in  his  mind  the 
histories  of  Moses  and  Jacob. 

2  Isa.  i.  3. 

3  Matt.  xi.  27. 
*  Luke  X.  16. 
S  Ex.  iii.  6. 


from  the  same  writings ;  for  it  is  impossible  to 
relate  the  whole  here.  But  so  much  is  written 
for  the  sake  of  proving  that  Jesus  the  Christ  is 
the  Son  of  God  and  His  Apostle,  being  of  old 
the  Word,  and  appearing  sometimes  in  the  form 
of  fire,  and  sometimes  in  the  likeness  of  angels ; 
but  now,  by  the  will  of  God,  having  become  _ 
man  for  the  human  race.  He  endured  all  the  '" 
sufferings  which  the  devils  instigated  the  sense- 
less Jews  to  inflict  upon  Him  ;  who,  though  they 
have  it  expressly  affirmed  in  the  writings  of 
Moses,  "  And  the  angel  of  God  spake  to  Moses 
in  a  flame  of  fire  in  a  bush,  and  said,  I  am  that 
I  am,  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob,"  yet  maintain  that 
He  who  said  this  was  the  Father  and  Creator  of 
the  universe.  Whence  also  the  Spirit  of  proph- 
ecy rebukes  them,  and  says,  "  Israel  doth  not 
know  Me,  my  people  have  not  understood  Me."  ^ 
And  again,  Jesus,  as  we  have  already  shown,  while 
He  was  with  them,  said,  "  No  one  knoweth  the 
Father,  but  the  Son  ;  nor  the  Son  but  the  Father, 
and  those  to  whom  the  Son  will  reveal  Him."  7 
The  Jews,  accordingly,  being  throughout  of 
opinion  that  it  was  the  Father  of  the  universe 
who  spake  to  Moses,  though  He  who  spake  to 
him  was  indeed  the  Son  of  God,  who  is  called 
both  Angel  and  Apostle,  are  justly  charged,  both 
by  the  Spirit  of  prophecy  and  by  Christ  Himself, 
with  knowing  neither  the  Father  nor  the  Son. 
For  they  who  affirm  that  the  Son  is  the  Father, 
are  proved  neither  to  have  become  acquainted 
with  the  Father,  nor  to  know  that  the  Father  of 
the  universe  has  a  Son ;  who  also,  being  the 
first-begotten  Word  of  God,  is  even  God.  And 
of  old  He  appeared  in  the  shape  of  fire  and  in 
the  likeness  of  an  angel  to  Moses  and  to  the 
other  prophets ;  but  now  in  the  times  of  your 
reign,^  having,  as  we  before  said,  become  Man 
by  a  virgin,  according  to  the  counsel  of  the 
Father,  for  the  salvation  of  those  who  believe  on 
Him,  He  endured  both  to  be  set  at  nought  and 
to  suffer,  that  by  dying  and  rising  again  He 
might  conquer  death,  /md  that  which  was  said 
out  of  the  bush  to  Moses,  "  I  am  that  I  am,  the 
God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob,  and  the  God  of  your  fathers,"  9 
this  signified  that  they,  even  though  dead,  are 
yet  in  existence,  and  are  men  belonging  to  Christ 
Himself.  For  they  were  the  first  of  all  men  to 
busy  themselves  in  the  search  after  God  ;  Abra- 
ham being  the  father  of  Isaac,  and  Isaac  of 
Jacob,  as  Moses  wrote. 

CHAP.    LXIV. FURTHER     MISREPRESENTATIONS     OF 

THE    TRUTH. 

From  what  has   been  already  said,  you   can 


*  Isa.  i.  3. 

7  Matt.  xi.  27. 

8  [Rather,  "  of  your  empire."] 

9  Ex.  iii.  6. 


THE    FIRST   APOLOGY    OF   JUSTIN. 


understand  how  the  devils,  in  imitation  of  what 
was  said  by  Moses,  asserted  that  Proserpine  was 
the  daughter  of  Jupiter,  and  instigated  the  peo- 
ple to  set  up  an  image  of  her  under  the  name 
of  Kore  [Cora,  i.e.,  the  maiden  or  daughter]  at 
the  spring- heads.  For,  as  we  wrote  above,' 
Moses  said,  "  In  the  beginning  God  made  the 
heaven  and  the  earth.  And  the  earth  was  with- 
out form  and  unfurnished  :  and  the  Spirit  of 
God  moved  upon  the  face  of  the  waters."  In 
imitation,  therefore,  of  what  is  here  said  of  the 
Spirit  of  God  moving  on  the  waters,  they  said 
that  Proserpine  [or  Cora]  was  the  daughter  of 
Jupiter.^  And  in  like  manner  also  they  craftily 
feigned  that  Minerva  was  the  daughter  of  Jupiter, 
not  by  sexual  union,  but,  knowing  that  God  con- 
ceived and  made  the  world  by  the  Word,  they 
say  that  Minerva  is  the  first  conception  [eVrota]  ; 
which  we  consider  to  be  very  absurd,  bringing 
forward  the  form  of  the  conception  in  a  female 
shape.  And  in  like  manner  the  actions  of  those 
others  who  are  called  sons  of  Jupiter  sufficiently 
condemn  them. 

CHAP.  LXV.  — ADMIXISTR.A.TION  OF  THE  SACRAMENTS. 

But  we,  after  we  have  thus  washed  him  who 
has  been  convinced  and  has  assented  to  our 
teaching,  bring  him  to  the  place  where  those 
who  are  called  brethren  are  assembled,  in  order 
that  we  may  offer  hearty  prayers  in  common  for 
ourselves  and  for  the  baptized  [illuminated]  per- 
son, and  for  all  others  in  every  place,  that  we 
may  be  counted  worthy,  now  that  we  have  learned 
the  truth,  by  our  works  also  to  be  found  good 
citizens  and  keepers  of  the  commandments,  so 
that  we  may  be  saved  with  an  everlasting  salva- 
tion. Having  ended  the  prayers,  we  salute  one 
another  with  a  kiss.^  There  is  then  brought  to 
the  president  of  the  brethren  ■♦  bread  and  a  cup 
of  wine  mixed  with  water ;  and  he  taking  them, 
gives  praise  and  glory  to  the  Father  of  the  uni- 
verse, through  the  name  of  the  Son  and  of  the 
Holy  Ghost,  and  offers  thanks  at  considerable 
length  for  our  being  counted  worthy  to  receive 
these  things  at  His  hands.  And  when  he  has 
concluded  the  prayers  and  thanksgivings,  all  the 
people  present  express  their  assent  by  saying 
Amen.  This  word  Amen  answers  in  the  Hebrew 
■  language  to  yivoiro  [so  be  it] .  And  when  the 
president  has  given  thanks,  and  all  the  people 
have  expressed  their  assent,  those  who  are  called 


'  Chap.  lix. 

2  And  therefore  caused  her  to  preside  over  the  waters,  as  above. 

3  The  kiss  of  charity>  the  kiss  of  peace,  or  "the  peace"  {h 
eiprivr)),  was  enjoined  by  the  .Apostle  Paul  in  his  Epistles  to  the  Cor- 
inthians, Thessalonians,  and  Romans,  and  thence  passed  into  a  com- 
mon Christian  usage.  It  was  continued  in  the  Western  Church,  under 
regulations  to  prevent  its  abuse,  until  the  thirteenth  century.  Stanley 
remarks  {Cori'ut/u'aiis,  i.  414),  "  It  is  still  continued  in  the  worship 
of  the  Coptic  Church." 

•»  Tcu  TTpoccTTioTt  Tmv  aSi\if>u>r,  This  expression  may  quite  legiti- 
mately be  translated,  "to  that  one  of  the  brethren  who  was  presid- 
ing." 


by  us  deacons  give  to  each  of  those  present  to 
partake  of  the  bread  and  wine  mixed  with  water 
over  which  the  thanksgiving  was  pronounced, 
and  to  those  who  are  absent  they  carry  away  a 
portion. 

CHAP.    LXVI.  —  OF  THE   EUCHARIST. 

And  this  food  is  called  among  us  'Evxapia-Tia  s 
[the  Fucharist],  of  which  no  one  is  allowed  to 
partake  but  the  man  who  believes  that  the  things 
which  we  teach  are  true,  and  who  has  been 
washed  with  the  washing  that  is  for  the  remis- 
sion of  sins,  and  unto  regeneration,  and  who  is  so 
living  as  Christ  has  enjoined.  For  not  as  com- 
mon bread  and  common  drink  do  we  receive 
these  ;  but  in  like  manner  as  Jesus  Christ  our 
Saviour,  having  been  made  flesh  by  the  Word 
of  God,  had  both  flesh  and  blood  for  our  salva- 
tion, so  likewise  have  we  been  taught  that  the 
food  which  is  blessed  by  the  prayer  of  His  word, 
and  from  which  our  blood  and  flesh  by  transmu- 
tation are  nourished,  is  the  flesh  and  blood  of 
that  Jesus  who  was  made  flesh.^  For  the  apos- 
tles, in  the  memoirs  composed  by  them,  which 
are  called  Gospels,  have  thus  delivered  unto  us 
what  was  enjoined  upon  them  ;  that  Jesus  took 
bread,  and  when  He  had  given  thanks,  said, 
"  This  do  ye  in  remembrance  of  Me,^  this  is  My 
body ;  "  and  that,  after  the  same  manner,  hav- 
ing taken  the  cup  and  given  thanks.  He  said, 
"  This  is  My  blood  ;  "  and  gave  it  to  them  alone. 
Which  the  wicked  devils  have  imitated  in  the 
mysteries  of  Mithras,  commanding  the  same 
thing  to  be  done.  For,  that  bread  and  a  cup  of 
water  are  placed  with  certain  incantations  in  the 
mystic  rites  of  one  who  is  being  initiated,  you 
either  know  or  can  learn. 

CHAP.    LXVII. WEEKLY   WORSHIP    OF    THE    CHRIS- 
TUNS. 

And  we  afterwards  continually  remind  each 
other  of  these  things.  And  the  wealthy  among 
us  help  the  needy ;  and  we  always  keep  to- 
gether ;  and  for  all  things  wherewith  we  are  sup- 
plied, we  bless  the  Maker  of  all  through  His  Son 


s  Literally,  thanksgiving.     See  Matt.  xxvi.  27. 

6  This  passage  is  claimed  alike  by  Calvinists,  Lutherans,  and 
Romanists;  and,  indeed,  the  language  is  so  inexact,  that  each  party 
may  plausibly  maintain  that  their  own  opinion  is  advocated  by  it. 
[But  the  same  might  he  said  of  the  words  of  our  Lord  him.self;  and,  if 
such  widely  separated  Christians  can  all  adopt  this  passage,  who  can 
be  sorry?]  The  expression,  "  the  prayer  of  His  word,"  or  of  the 
word  we  have  from  Him,  seems  to  signify  the  prayer  pronounced 
over  the  elements,  in  imitation  of  our  Lord's  thanksgiving  before 
breaking  the  bread.  [  I  must  dissent  from  the  opinion  that  the  lan- 
guage is  "  inexact:  "  he  expresses  himself  naturally  as  one  who  be- 
lieves it  is  bre.ad.but  yet  not  "  common  bread."  So  Gelasius,  Bishop 
of  Rome  {.\  V-  490.),  "  By  the  sacraments  we  are  made  partakers 
of  the  di\nne  nature,  and  yet  the  substance  and  nature  of  bread  and 
wine  do  not  cease  to  be  in  them,"  etc.  (See  the  original  in  Bing- 
ham's Antiquities,  book  xv  cap.  5.  See  Chr\-sost.,  Efiist.  ad. 
Ca-sarium,  tom.  iii.  p.  753.  Ed.  Migne.)  Those  desirous  to  pursue 
this  inquiry  will  find  the  Patristic  authorities  in  Historia  Transub- 
stantionis  I'apnlis,  etc.,  Edtdit  F.  Meyrick,  Oxford.  1858.  The 
famous  tractate  01  Ratranin  (a.d  840)  was  published  at  Oxford,  1838, 
with  the  homily  of  -Elfric  (.\.D.  960)  in  a  cheap  edition.] 

^  Luke  xxii.  19. 


i86 


THE    FIRST   APOLOGY    OF   JUSTIN. 


Jesus  Christ,  and  through  the  Holy  Ghost.  And 
on  the  day  called  Sunday,'  all  who  live  in  cities 
or  in  the  country  gather  together  to  one  place, 
and  the  memoirs  of  the  apostles  or  the  writings 
of  the  prophets  are  read,  as  long  as  time  per- 
mits ;  then,  when  the  reader  has  ceased,  the 
president  verbally  instructs,  and  exhorts  to  the 
imitation  of  these  good  things.  Then  we  all 
rise  together  and  pray,  and,  as  we  before  said, 
when  our  prayer  is  ended,  bread  and  wine  and 
water  are  brought,  and  the  president  in  like  man- 
ner offers  prayers  and  thanksgivings,  according 
to  his  ability,^  and  the  people  assent,  saying 
Amen ;  and  there  is  a  distribution  to  each,  and 
a  participation  of  that  over  which  thanks  have 
been  given,^  and  to  those  who  are  absent  a  por- 
tion is  sent  by  the  deacons.  And  they  who  are 
well  to  do,  and  willing,  give  what  each  thinks 
fit ;  and  what  is  collected  is  deposited  with  the 
president,  who  succours  the  orphans  and  widows, 
and  those  who,  through  sickness  or  any  other 
cause,  are  in  want,  and  those  who  are  in  bonds, 
and  the  strangers  sojourning  among  us,  and  in  a 
word  takes  care  of  all  who  are  in  need.  But 
Sunday  is  the  day  on  which  we  all  hold  our 
common  assembly,  because  it  is  the  first  day  on 
which  God,  having  wrought  a  change  in  the 
darkness  and  matter,  made  the  world ;  and 
Jesus  Christ  our  Saviour  on  the  same  day  rose 
from  the  dead.  For  He  was  crucified  on  the 
day  before  that  of  Saturn  (Saturday)  *  and  on 
the  day  after  that  of  Saturn,  which  is  the  day  of 
the  Sun,  having  appeared  to  His  apostles  and  dis- 
ciples, He  taught  them  these  things,  which  we  have 
submitted  to  you  also  for  your  consideration. 

CHAP.    LXVIII. CONCLUSION. 

And  if  these  things  seem  to  you  to  be  reason- 
able and  true,  honour  them  ;  but  if  they  seem 
nonsensical,  despise  them  as  nonsense,  and  do 
not  decree  death  against  those  who  have  done 
no  wrong,  as  you  would  against  enemies.  For 
we  forewarn  you,  that  you  shall  not  escape  the 
coming  judgment  of  God,  if  you  continue  in 
your  injustice ;  and  we  ourselves  will  invite  you 
to  do  that  which  is  pleasing  to  God.  And 
though  from  the  letter  of  the  greatest  and  most 
illustrious  Emperor  Adrian,  your  father,  we  could 
demand  that  you  order  judgment  to  be  given  as 
we  have  desired,  yet  we  have  made  this  appeal 
and  explanation,  not  on  the  ground  of  Adrian's 
decision,  but  because  we  know  that  what  we  ask 
is  just.     And  we  have  subjoined  the  copy  of 


'  Tfj  ToO  'HAi'ou  Aeyo/u.e>'T)  rjixepa, 

2  6(T>)  &VVIIIJ.K;  avTu),  —  a  phrase  over  which  there  has  been  much 
contention,  but  which  seems  to  admit  of  no  other  meaning  than  that 
given  above.  [No  need  of  any  "  contention."  Langus  renders,  Pfo 
■virili  shA,  and  Grabe  illustrates  by  reference  to  A  post.  Const.,  lib. 
viii.  cap.  X2.  Our  own  learned  translators  render  the  same  phrase 
(cap.  xiii.,  .above)  "  to  the  utmost  of  our  power."  Some  say  this  fa- 
vours extemporary  prayers,  and  others  object.  Oh !  what  matter 
cither  way  ?     We  all  sing  hymns,  "  according  to  our  ability."] 

3  Or,  of  the  eucharislic  elements. 


Adrian's  epistle,  that  you  may  know  that  we  are 
speaking  truly  about  this.  And  the  following  is 
the  copy  :  — 

EPISTLE  OF  ADRIAN"   IN  BEHALF  OF   THE 
CHRISTIANS. 

I  have  received  the  letter  addressed  to  me  by 
your  predecessor  Serenius  Granianus,  a  most 
illustrious  man ;  and  this  communication  I  am 
unwilling  to  pass  over  in  silence,  lest  innocent 
persons  be  disturbed,  and  occasion  be  given  to 
the  informers  for  practising  villany.  Accord- 
ingly, if  the  inhabitants  of  your  province  will  so 
far  sustain  this  petition  of  theirs  as  to  accuse  the 
Christians  in  some  court  of  law,  I  do  not  pro- 
hibit them  from  doing  so.  But  I  will  not  suffer 
them  to  make  use  of  mere  entreaties  and  out- 
cries. For  it  is  far  more  just,  if  any  one  desires 
to  make  an  accusation,  that  you  give  judgment 
upon  it.  If,  therefore,  any  one  makes  the  accu- 
sation, and  furnishes  proof  that  the  said  men  do 
anything  contrary  to  the  laws,  you  shall  adjudge 
punishments  in  proportion  to  the  offences.  And 
this,  by  Hercules,  you  shall  give  special  heed  to, 
that  if  any  man  shall,  through  mere  calumny, 
bring  an  accusation  against  any  of  these  persons, 
you  shall  award  to  him  more  severe  punishments 
in  proportion  to  his  wickedness. 

EPISTLE  OF  ANTONINUS  TO  THE  COMMON 
ASSEMBLY  OF  ASIA.^ 

The  Emperor  Csesar  Titus  ^lius  Adrianus 
Antoninus  Augustus  Pius,  Supreme  Pontifi'",  in  the 
fifteenth  year  of  his  tribuneship,  Consul  for  the 
third  time,  Father  of  the  fatherland,  to  the  Com- 
mon Assembly  of  Asia,  greeting :  I  should  have 
thought  that  the  gods  themselves  would  see  to  it 
that  such  offenders  should  not  escape.  For  if 
they  had  the  power,  they  themselves  would  much 
rather  punish  those  who  refuse  to  worship  them  ; 
but  it  is  you  who  bring  trouble  on  these  persons, 
and  accuse  as  the  opinion  of  atheists  that  which 
they  hold,  and  lay  to  their  charge  certain  other 
things  which  we  are  unable  to  prove.  But  it 
would  be  advantageous  to  them  that  they  should 
be  thought  to  die  for  that  of  which  they  are  ac- 
cused, and  they  concjuer  you  by  being  lavish  of 
their  lives  rather  than  yield  that  obedience  which 
you  require  of  them.  And  regarding  the  earth- 
quakes which  have  already  happened  and  are 
now  occurring,  it  is  not  seemly  that  you  remind 
us  of  them,  losing  heart  whenever  they  occur, 
and  thus  set  your  conduct  in  contrast  with  that 
of  these  men  ;  for  they  have  much  greater  confi- 
dence towards  God  than  you  yourselves  have. 
And  you,  indeed,  seem  at  such  times  to  ignore 
the  gods,  and  you  neglect  the  temples,  and  make 


*  Addressed   to  Minucius    Fundanus.      [Generally  credited    as 

genuine  | 

5   [Regarded  as  spurious.] 


THE    FIRST    APOLOGY    OF   JUSTIN. 


187 


no  recognition  of  the  worship  of  God.  And 
hence  you  are  jealous  of  those  who  do  serve  Him, 
and  persecute  them  to  the  death.  Concerning 
such  persons,  some  others  also  of  the  governors 
of  provinces  wrote  to  my  most  divine  father ;  to 
whom  he  replied  that  they  should  not  at  all  dis- 
turb such  persons,  unless  they  were  found  to  be 
^  attempting  anything  against  the  Roman  govern- 
ment. And  to  myself  many  have  sent  intima- 
tions regarding  such  persons,  to  whom  I  also 
replied  in  pursuance  of  my  father's  judgment. 
But  if  any  one  has  a  matter  to  bring  against  any 
person  of  this  class,  merely  as  such  a  person,'  let 
the  accused  be  acquitted  of  the  charge,  even 
though  he  should  be  found  to  be  such  an  one ; 
but  let  the  accuser  he  amenable  to  justice. 

EPISTLE  OF  MARCUS  AURELIUS  TO  THE 
SENATE,  IN  WHICH  HE  TESTIFIES  THAT 
THE  CHRISTIANS  WERE  THE  CAUSE  OF 
HIS  VICTORY.^ 

The  Emperor  Ccesar  Marcus  Aurelius  Antoni- 
nus, Germanicus,  Parthicus,  Sarmaticus,  to  the 
People  of  Rome,  and  to  the  sacred  Senate, 
greeting  :  I  explained  to  you  my  grand  design, 
and  what  advantages  I  gained  on  the  confines  of 
Germany,  with  much  labour  and  suffering,  in 
consequence  of  the  circumstance  that  I  was  sur- 
rounded by  the  enemy  ;  I  myself  being  shut  up 
in  Carnuntum  by  seventy-four  cohorts,  nine  miles 
off.  And  the  enemy  being  at  hand,  the  scouts 
pointed  out  to  us,  and  our  general  Pompeianus 
showed  us  that  there  was  close  on  us  a  mass  of  a 
mixed  multitude  of  977,000  men,  which  indeed 
we  saw  ;  and  I  was  shut  up  by  this  vast  host, 
having  with  me  only  a  battalion  composed  of  the 
first,  tenth,  double  and  marine  legions.  Having 
then  examined  my  own  position,  and  my  host,  with 
respect  to  the  vast  mass  of  barbarians  and  of 
the  enemy,  I  quickly  betook  myself  to  prayer  to 
the  gods  of  my  country.  But  being  disregarded 
by  them,  I  summoned  those  who  among  us  go 
by  the  name  of  Christians.  And  having  made 
inquiry,  I  discovered  a  great  number  and  vast 
host  of  them,  and  raged  against  them,  which  was 
by  no  means  becoming  ;  for  afterwards  I  learned 
their  power.  Wherefore  they  began  the  battle, 
not  by  preparing  weapons,  nor  arms,  nor  bugles  ; 
for  such  preparation  is  hateful  to  them,  on  ac- 
count of  the  God  they  bear  about  in  their  con- 
science. Therefore  it  is  probable  that  those 
whom  we  suppose  to  be  atheists,  have  God  as 
their   ruling   power   entrenched    in    their   con- 


'  That  is,  if  any  one  accuses  a  Christian  merely  on  the  ground  of 
his  being  a  Christian. 

2  [Spurious,  no  doubt;  but  the  literature  of  the  subject  is  verj-  rich. 
See  text  and  notes,  Milaian's  Gibbon,  vol.  ii.  46.J 


science.  For  having  cast  themselves  on  the 
ground,  they  prayed  not  only  for  me,  but  also 
for  the  whole  army  as  it  stood,  that  they  might 
be  delivered  from  the  present  thirst  and  famine. 
For  during  five  days  we  had  got  no  water,  be- 
cause there  wa.s  none  ;  for  we  were  in  the  heart 
of  Germany,  and  in  the  enemy's  territory.  And 
simultaneously  with  their  casting  themselves  on 
the  ground,  and  praying  to  God  (a  God  of  whom 
I  am  ignorant),  water  poured  from  heaven,  upon 
us  most  refreshingly  cool,  but  upon  the  enemies 
of  Rome  a  withering  ^  hail.  And  immediately  we 
recognised  the  presence  of  God  following  on  the 
prayer  —  a  God  unconquerable  and  indestruc- 
tible. P'ounding  upon  this,  then,  let  us  pardon 
such  as  are  Christians,  lest  they  pray  for  and 
obtain  such  a  weapon  against  ourselves.  And  I 
counsel  that  no  such  person  be  accused  on  the 
ground  of  his  being  a  Christian.  But  if  any  one 
be  found  laying  to  the  charge  of  a  Christian  that 
he  is  a  Christian,  I  desire  that  it  be  made  mani- 
fest that  he  who  is  accused  as  a  Christian,  and 
acknowledges  that  he  is  one,  is  accused  of  nothing 
else  than  only  this,  that  he  is  a  Christian ;  but 
that  he  who  arraigns  him  be  burned  alive.  And 
I  further  desire,  that  he  who  is  entrusted  with  the 
government  of  the  province  shall  not  compel 
the  Christian,  who  confesses  and  certifies  such  a 
matter,  to  retract ;  neither  shall  he  commit  him. 
And  I  desire  that  these  things  be  confirmed  by 
a  decree  of  the  Senate.  And  I  command  this 
my  edict  to  be  published  in  the  Forum  of  Trajan, 
in  order  that  it  may  be  read.  The  prefect  Vi- 
trasius  PoUio  will  see  that  it  be  transmitted  to  all 
the  provinces  round  about,  and  that  no  one  who 
wishes  to  make  use  of  or  to  possess  it  be  hin- 
dered from  obtaining  a  copy  from  the  document 
I  now  publish. 


3  Literally,  "  fiery." 

[Note  I.     (See  capp.  xxvi.  and  Ivi.) 
In  1851  I  recognised  this  stone  in  the  Vatican,  and  read  it  with 
emotion.     I  copied  it,  as  follows : 

"  Semoni 

Sanco 

Deo  Fidio 

Sacrvm 

Sex.  Pompeius.  S.  P.  F.  Col.  Mussianvs. 

QUINQUENNALIS   DrCL'R    BiDENTALIS    DoNl'M    DEDIT." 

The  explanation  is  possibly  this:  Simon  .Magus  was  actually  recog- 
nised as  the  God  .Vt'w/o,  just  as  Barnabas  and  Paul  were  supposed  to 
be  Zeus  and  Hermes  (Acts  xiv.  12.),  and  were  offered  divine  honours 
accordingly.  Or  the  Samaritans  may  so  have  informed  Justin  on 
their  understanding  of  this  inscription,  and  with  pride  in  the  success 
of  their  countryman  (Acts  viii.  lol,  whom  they  had  recognised  "  as  the 
great  power  of  God."  See  Orelli  (No.  i860),  line,  vol.  i.  337. 
Note  II.  (The  Thundering  legion.) 

The  bas-relief  on  the  column  of  .Antonine,  in  Rome,  is  a  very 
striking  complement  of  the  story,  but  an  answer  to  prayer  is  not  a 
miracle.  I  simply  transcribe  from  the  .American  Translation  of 
Alzog's  Universal  Church  History  the  references  there  given  to 
the  Legio  Fulminatrix  :  '"  Tertull.,  Apol.,cap.  5;  .Ad  Scap.,  cap.  4: 
Euseb  ,  V.  5;  Greg.  Nyss.  Or.,  11  in  .\lartyr.;  Oros.,  vii.  15:  Dio. 
Cass.  Epit. :  Xiphilin.,  lib.  Ixxi.  cap.  8;  Jul.  Capitol,  in  Marc. 
Antonin.,  cap.  24."] 


THE  SECOND  APOLOGY  OF  JUSTIN 


FOR   THE   CHRISTIANS. 


ADDRESSED   TO   THE   ROMAN    SENATE. 


CHAP.    I. 


■  INTRODUCTION. 


Roi^iANS,  the  things  which  have  recently ' 
happened  in  your  city  under  Urbicus/  and  the 
things  which  are  hkewise  being  everywhere 
unreasonably  done  by  the  governors,  have 
compelled  me  to  frame  this  composition  for 
your  sakes,  who  are  men  of  like  passions,  and 
brethren,  though  ye  know  it  not,  and  though  ye 
be  unwilling  to  acknowledge  it  on  account  of 
your  glorying  in  what  you  esteem  dignities. ^ 
For  everywhere,  whoever  is  corrected  by  father, 
or  neighbour,  or  child,  or  friend,  or  brother,  or 
husband,  or  wife,  for  a  fault,  for  being  hard 
to  move,  for  loving  pleasure  and  being  hard  to 
urge  to  what  is  right  (except  those  who  have 
been  persuaded  that  the  unjust  and  intemperate 
shall  be  punished  in  eternal  fire,  but  that  the 
virtuous  and  those  who  lived  like  Christ  shall 
dwell  with  God  in  a  state  that  is  free  from  suf- 
fering, —  we  mean,  those  who  have  become 
Christians),  and  the  evil  demons,  who  hate  us, 
and  who  keep  such  men  as  these  subject  to 
themselves,  and  serving  them  in  the  capacity  of 
judges,  incite  them,  as  rulers  actuated  by  evil 
spirits,  to  put  us  to  death.  But  that  the  cause 
of  all  that  has  taken  place  under  Urbicus  may 
become  (luite  plain  to  you,  I  will  relate  what  has 
been  done. 

CHAP.     II. URBICUS     CONDEMNS    THE     CHRISTIANS 

TO    DEATH. 

A  certain  woman  lived  with  an  intemperate  t 
husband  ;  she  herself,  too,  having  formerly  been 
intemperate.  But  when  she  came  to  the  knowl- 
edge of  the  teachings  of  Christ  she  became 
sober-minded,  and  endeavoured  to  persuade  her 


'  Literally,  "  both  yesterday  and  the  day  before." 

2  [See  Grabe's  note  on  the  conjecture  of  Valesius  that  this  pre- 
fect was  Lollius  Urbicus,  the  historian  (vol.  i.  p.  i.  and  notes,  p.  i).] 

3  [He  has  addressed  them  as   "  Romans,"  because  in  this  they 
gloried  together,  —  emperor,  senate,  soldiers,  and  citizens.] 

*  aKo\a(TTaivovTi,  which  word  includes  unchastity,  as  well  as  the 
Other  forms  of  intemperance.     [As  we  say,  dissolute./ 


husband  likewise  to  be  temperate,  citing  the 
teaching  of  Christ,  and  assuring  him  that  there 
shall  be  punishment  in  eternal  fire  inflicted 
upon  those  who  do  not  live  temperately  and 
conformably  to  right  reason.  But  he,  continu- 
ing in  the  same  excesses,  alienated  his  wife  from 
him  by  his  actions.  For  she,  considering  it 
wicked  to  live  any  longer  as  a  wife  with  a  hus- 
band who  sought  in  every  way  means  of  indul- 
ging in  pleasure  contrary  to  the  law  of  nature, 
and  in  violation  of  what  is  right,  wished  to  be 
divorced  from  him.  And  when  she  was  over- 
persuaded  by  her  friends,  who  advised  her  still 
to  continue  with  him,  in  the  idea  that  some 
time  or  other  her  husband  might  give  hope  of 
amendment,  she  did  violence  to  her  own  feeling 
and  remained  with  him.  But  when  her  hus- 
band had  gone  into  Alexandria,  and  was  reported 
to  be  conducting  himself  worse  than  ever,  she 
—  that  she  might  not,  by  continuing  in  matri- 
monial connection  with  him,  and  by  sharing  his 
table  and  his  bed,  become  a  partaker  also  in  his 
wickednesses  and  impieties  —  gave  him  whatyou 
call  a  bill  of  divorce, s  and  was  separated  from 
him.  But  this  noble  husband  of  hers,  —  while 
he  ought  to  have  been  rejoicing  that  those  actions 
which  formerly  she  unhesitatingly  committed 
with  the  servants  and  hirelings,  when  she  de- 
lighted in  drunkenness  and  every  vice,  she  had 
now  given  up,  and  desired  that  he  too  should 
give  up  the  same,  —  when  she  had  gone  from 
him  without  his  desire,  brought  an  accusation 
against  her,  affirming  that  she  was  a  Christian. 
And  she  jiresented  a  paper  to  thee,  the  Em- 
peror,'' reciuesting  that  first  she  be  permitted  to 
arrange  her  affairs,  and  afterwards  to  make  her 
defence  against  the  accusation,  when  her  affairs 
were  set  in  order.     And  this  you  granted.     And 


5  penovSioi',  i.e.,  "  repudium,"  a  bill  of  repudiation. 

6  [Rather,  "  to  thee,  autocrat:"  a  very  bold  apostrophe,  like  that 
of  Huss  to  the  Emperor  Sigismund,  which  crimsoned  his  forehead  with 
a  blush  of  shame.  J 


THE   SECOND   APOLOGY   OF   JUSTIN. 


189 


her  quondam  husband,  since  he  was  now  no 
longer  able  to  prosecute  her,  directed  his  as- 
saults against  a  man,  Ptolemceus,  whom  Urbicus 
punished,  and  who  had  been  her  teacher  in  the 
Christian  doctrines.  And  this  he  did  in  the 
following  way.  He  persuaded  a  centurion  — 
who  had  cast  Ptoleniceus  into  prison,  and  who 
was  friendly  to  himself  —  to  take  Ptolemceus 
and  interrogate  him  on  this  sole  point :  whether 
he  were  a  Christian  ?  And  Ptolem?eus,  being  a 
lover  of  truth,  and  not  of  a  deceitful  or  false 
disposition,  when  he  confessed  himself  to  be  a 
Christian,  was  bound  by  the  centurion,  and  for 
a  long  time  punished  in  the  prison.  And,  at 
last,  when  the  man  ■  came  to  Urbicus,  he  was 
asked  this  one  question  only  :  whether  he  was  a 
Christian?  .And  again,  being  conscious  of  his 
duty,  and  the  nobility  of  it  through  the  teaching 
of  Christ,  he  confessed  his  discipleship  in  the 
divine  virtue.  For  he  who  denies  anything, 
either  denies  it  because  he  condemns  the  thing 
itself,  or  he  shrinks  from  confession  because  he 
is  conscious  of  his  own  umvorthiness  or  aliena- 
tion from  it ;  neither  of  which  cases  is  that  of 
the  true  Christian.  And  when  Urbicus  ordered  : 
him  to  be  led  away  to  punishment,  one  Lucius, 
who  was  also  himself  a  Christian,  seeing  the 
unreasonable  judgment  that  had  thus  been  given, 
said  to  Urbicus  :  "  What  is  the  ground  of  this 
judgment  ?  \Miy  have  you  punished  this  man, 
not  as  an  adulterer,  nor  fornicator,  nor  murderer, 
nor  thief,  nor  robber,  nor  convicted  of  any  crime 
at  all,  but  who  has  only  confessed  that  he  is 
called  by  the  name  of  Christian?  This  judg- 
ment of  yours,  O  Urbicus,  does  not  become  the 
Emperor  Pius,  nor  the  philosopher,  the  son  of 
Csesar,  nor  the  sacred  senate."  -  And  he  said 
nothing  else  in  answer  to  Lucius  than  this  :  "  You 
also  seem  to  me  to  be  such  an  one."  And  when 
Lucius  answered,  "  Most  certainly  I  am,"  he 
again  ordered  him  also  to  be  led  away.  And 
he  professed  his  thanks,  knowing  that  he  was 
delivered  from  such  wicked  rulers,  and  was  go- 
ing to  the  Father  and  King  of  the  heavens. 
And  still  a  third  ha\ing  come  forward,  was  con- 
demned to  be  punished. 

CH.'U'.    III. JUSTIN   ACCUSES    CRESCENS    OF    IGXO- 

R.A.XT    PREJUDICE    .AGAINST    THE    CHRISTIANS. 

I  too,  therefore,  expect  to  be  plotted  against 
and  fixed  to  the  stake,  by  some  of  those  I  have 
named,  or  perhaps  by  Crescens,  that  lover  of 
bravado  and  boasting ;  ^  for  the  man  is  not 
worthy  of  the  name  of  philosopher  who  publicly 
bears  witness  against   us   in   matters  which    he 


1  i  e  ,  Ptolemjeus. 

2  On  this  passage,  see  Donaldson's  Critical  History,  etc.,  vol. 

3  Words  resembling  "  philosopher  "  in  sound,  viz.  <i)i\oi/(d<4ov  koj. 
^lAoKO/nirou.  [This  passage  is  found  elsewhere.  See  note,  cap.  viii., 
in  the  text  preferred  by  Grabe.l 


does  not  understand,  saying  that  the  Christians 
are  atheists  and  impious,  and  doing  so  to  win 
favour  with  the  deluded  mob,  and  to  please 
them.  For  if  he  assails  us  without  having  read 
the  teachings  of  Christ,  he  is  thoroughly  de- 
praved, and  far  worse  than  the  illiterate,  who 
often  refrain  from  discussing  or  bearing  false 
witness  about  matters  they  do  not  understand. 
Or,  if  he  has  read  them  and  does  not  understand 
the  majesty  that  is  in  them,  or,  understanding  it, 
acts  thus  that  he  may  not  be  suspected  of  being 
such  [a  Christian],  he  is  far  more  base  and 
thoroughly  depraved,  being  conquered  by  illib- 
eral and  unreasonable  opinion  and  fear.  For  I 
would  have  you  to  know  that  I  proposed  to  him 
certain  questions  on  this  subject,  and  interro- 
gated him,  and  found  most  convincingly  that 
he,  in  truth,  knows  nothing.  And  to  prove  that 
I  speak  the  truth,  I  am  ready,  if  these  disputa- 
tions have  not  been  reported  to  you,  to  conduct 
them  again  in  your  presence.  And  this  would 
be  an  act  worthy  of  a  prince.  But  if  my  ques- 
tions and  his  answers  have  been  made  kno\\Ti  to 
you.  you  are  already  aware  that  he  is  acquainted 
with  none  of  our  matters  ;  or,  if  he  is  acquainted 
with  them,  but,  through  fear  of  those  who  might 
hear  him,  does  not  dare  to  speak  out.  like  Soc- 
rates, he  proves  himself  as  I  said  before,  no 
philosopher,  but  an  opionative  man  ;  •♦  at  least  he 
does  not  regard  that  Socratic  and  most  admi- 
rable saying :  "  But  a  man  must  in  no  wise  be 
honoured  before  the  truth."  5  But  it  is  impos- 
sible for  a  C}Tiic,  who  makes  indifference  his 
end,  to  know  any  good  but  indifference. 

CH.^.    W. WHY    THE     CHRISTLAN'S     DO     NOT     KILL 

THEMSELVES, 

But  lest  some  one  say  to  us,  "  Go  then  all  of 
you  and  kill  yourselves,  and  pass  even  now  to 
God.  and  do  not  trouble  us,"  I  will  tell  you  why 
we  do  not  so,  but  why,  when  examined,  we  fear- 
lessly confess,  ^^'e  have  been  taught  that  God 
did  not  make  the  world  aimlessly,  but  for  the 
sake  of  the  human  race  ;  and  we  have  before 
stated  that  He  takes  pleasure  in  those  who  imi- 
tate His  properties,  and  is  displeased  with  those 
that  embrace  what  is  worthless  either  in  word  or 
deed.  If,  then,  we  all  kill  ourselves,  we  shall 
become  the  cause,  as  far  as  in  us  lies,  why  no 
one  should  be  born,  or  instructed  in  the  divine 
doctrines,  or  even  why  the  human  race  should 
not  exist ;  and  we  shall,  if  we  so  act,  be  ourselves 
acting  in  opposition  to  the  will  of  God.  But 
when  we  are  examined,  we  make  no  denial,  be- 
cause we  are  not  conscious  of  any  evil,  but  count 
it  impious  not  to  speak  the  tnith  in  all  things, 
which  also  we  know  is  pleasing  to  God,  and  be- 


*  <SiA66ofo«,  which  may  mean  a  lover  of  \"ainglory. 
S  See  Plato,  Re^.,  p.  595. 


IQO 


THE    SECOND    APOLOGY    OF   JUSTIN. 


cause  we  are  also  now  very  desirous  to  deliver 
you  from  an  unjust  prejudice. 

CHAP.    V. HOW   THE   ANGELS    TR.ANSGRESSED. 

But  if  this  idea  take  possession  of  some  one, 
that  if  we  acknowledge  God  as  our  helper,  we 
should  not,  as  we  say,  be  oppressed  and  perse- 
cuted by  the  wicked ;  this,  too,  I  will  solve. 
God,  when  He  had  made  the  whole  world,  and 
subjected  things  earthly  to  man,  and  arranged 
the  heavenly  elements  for  the  increase  of  fruits 
and  rotation  of  the  seasons,  and  appointed  this 
divine  law  —  for  these  things  also  Ht  evidently 
made  for  man  —  committed  the  care  of  men 
and  of  all  things  under  heaven  to  angels  whom 
He  appointed  over  them.  But  the  angels  trans- 
gressed this  appointment,  and  were  captivated 
by  love  of  women,  and  begat  children  who  are 
those  that  are  called  demons  ;  and  besides,  they 
afterwards  subdued  the  human  race  to  them- 
selves, partly  by  magical  writings,  and  partly  by 
fears  and  the  punishments  they  occasioned,  and 
partly  by  teaching  them  to  offer  sacrifices,  and 
incense,  and  libations,  of  which  things  they 
stood  in  need  after  they  were  enslaved  by  lust- 
ful passions ;  and  among  men  they  sowed  mur- 
ders, wars,  adulteries,  intemperate  deeds,  and 
all  wickedness.  Whence  also  the  poets  and 
mythologists,  not  knowing  that  it  was  the  angels 
and  those  demons  who  had  been  begotten  by 
them  that  did  these  things  to  men,  and  women, 
and  cities,  and  nations,  which  they  related,  as- 
cribed them  to  god  himself,  and  to  those  who 
were  accounted  to  be  his  very  offspring,  and 
to  the  offspring  of  those  who  were  called  his 
brothers,  Neptune  and  Pluto,  and  to  the  chil- 
dren again  of  these  their  offspring.  For  what- 
ever name  each  of  the  angels  had  given  to 
himself  and  his  children,  by  that  name  they 
called  them. 

CHAP.    VI.  —  NAMES  OF  GOD  AND  OF   CHRIST,  THEIR 
MEANING    AND    POWER. 

But  to  the  Father  of  all,  who  is  unbegotten, 
there  is  no  name  given.  For  by  whatever  name 
He  be  called,  He  has  as  His  elder  the  person 
who  gives  Him  the  name.  But  these  words, 
Father,  and  God,  and  Creator,  and  Lord,  and 
Master,  are  not  names,  but  appellations  derived 
from  His  good  deeds  and  functions.  And  His 
Son,  who  alone  is  properly  called  Son,  the  Word, 
who  also  was  with  Him  and  was  begotten  before 
the  works,  when  at  first  He  created  and  arranged 
all  things  by  Him,  is  called  Christ,  in  reference  to 
His  being  anointed  and  God's  ordering  all  things 
through  Him  ;  this  name  itself  also  containing 
an  unknown  significance  ;  as  also  the  appella- 
tion "God"  is  not  a  name,  but  an  opinion  im- 
planted in  the  nature  of  men  of  a  thing  that  can 
hardly  be  explained.     But  "Jesus,"  His  name 


as  man  and  Saviour,  has  also  significance.  For 
He  was  made  man  also,  as  we  before  said,  hav- 
ing been  conceived  according  to  the  will  of  God 
the  Father,  for  the  sake  of  believing  men,  and 
for  the  destruction  of  the  demons.  And  now 
you  can  learn  this  from  what  is  under  your 
own  observation.  For  numberless  demoniacs 
throughout  the  whole  world,  and  in  your  city, 
many  of  our  Christian  men  exorcising  them  in 
the  name  of  Jesus  Christ,  who  was  crucified 
under  Pontius  Pilate,  have  healed  and  do  heal, 
rendering  helpless  and  driving  the  possessing 
devils  out  of  the  men,  though  they  could  not 
be  cured  by  all  the  other  exorcists,  and  those 
who  used  incantations  and  drugs. 

CHAP.     VII. THE    WORLD     PRESERVED     FOR     THE 

SAKE    OF    CHRISTIANS.       MAN'S    RESPONSIBILITY. 

Wherefore  God  delays  causing  the  confusion 
and  destruction  of  the  whole  world,  by  which 
the  wicked  angels  and  demons  and  men  shall 
cease  to  exist,  because  of  the  seed  of  the  Chris- 
tians, who  know  that  they  are  the  cause  of  pres- 
ervation in  nature.'  Since,  if  it  were  not  so, 
it  would  not  have  been  possible  for  you  to  do 
these  things,  and  to  be  impelled  by  evil  spirits ; 
but  the  fire  of  judgment  would  descend  and 
utterly  dissolve  all  things,  even  as  formerly  the 
flood  left  no  one  but  him  only  with  his  family 
who  is  by  us  called  Noah,  and  by  you  Deucalion, 
from  whom  again  such  vast  numbers  have  sprung, 
some  of  them  evil  and  others  good.  For  so  we 
say  that  there  will  be  the  conflagration,  but  not 
as  the  Stoics,  according  to  their  doctrine  of  all 
things  being  changed  into  one  another,  which 
seems  most  degrading.  But  neither  do  we  affirm 
that  it  is  by  fate  that  men  do  what  they  do,  or 
suffer  what  they  suffer,  but  that  each  man  by 
free  choice  acts  rightly  or  sins  ;  and  that  it  is  by 
the  influence  of  the  wicked  demons  that  earnest 
men,  such  as  Socrates  and  the  like,  suffer  perse- 
cution and  are  in  bonds,  while  Sardanapalus, 
Epicurus,  and  the  like,  seem  to  be  blessed  in 
abundance  and  glory.  The  Stoics,  not  observ- 
ing this,  maintained  that  all  things  take  place 
according  to  the  necessity  of  fate.  But  since 
God  in  the  beginning  made  the  race  of  angels 
and  men  with  free-will,  they  will  justly  suffer  in 
eternal  fire  the  punishment  of  whatever  sins  they 
have  committed.  And  this  is  the  nature  of  all 
that  is  made,  to  be  capable  of  vice  and  virtue. 
For  neither  would  any  of  them  be  praiseworthy 
unless  there  were  power  to  turn  to  both  [virtue 
and  vice].  And  this  also  is  shown  by  those 
men  everywhere  who  have  made  laws  and  phi- 
losophized according  to  right  reason,  by  their 
prescribing  to  do  some  things  and  refrain  from 
others.     Even  the   Stoic  philosophers,  in  their 

'  This  is  Dr.  Donaldson's  rendering  of, a  clause  on  which  the 
editors  difler  both  as  to  reading  and  rendering. 


THE    SECOND    APOLOGY    OF   JUSTIN. 


191 


doctrine  of  morals,  steadily  honour  the  same 
things,  so  that  it  is  evident  that  they  are  not 
very  felicitous  in  what  they  say  about  principles 
and  incorporeal  things.  For  if  they  say  that 
human  actions  come  to  pass  by  fate,  they  will 
maintain  either  that  God  is  nothing  else  than 
the  things  which  are  ever  turning,  and  altering, 
and  dissolving  into  the  same  things,  and  will 
appear  to  have  had  a  comprehension  only  of 
things  that  are  destructible,  and  to  have  looked 
on  God  Himself  as  emerging  both  in  part  and 
in  whole  in  every  wickedness  ; '  or  that  neither 
vice  nor  virtue  is  anything  ;  which  is  contrary  to 
every  sound  idea,  reason,  and  sense. 

CHAP.     VIII. ALL     HAVE     BEEN    HATED     IN   WHOM 

THE   WORD    HAS    DWELT. 

And  those  of  the  Stoic  school  —  since,  so  fai 
as  their  moral  teaching  went,  they  were  admira- 
ble, as  were  also  the  poets  in  some  particulars, 
on  account  of  the  seed  of  reason  [the  Logos] 
implanted  in  every  race  of  men  —  were,  we 
know,  hated  and  put  to  death,  —  Heraclitus  for 
instance,  and,  among  those  of  our  own  time, 
Musonius  and  others.  For,  as  we  intimated, 
the  devils  have  always  effected,  that  all  those 
who  anyhow  live  a  reasonable  and  earnest  life, 
and  shun  vice,  be  hated.  And  it  is' nothing  won- 
derful ;  if  the  devils  are  proved  to  cause  those 
to  be  much  worse  hated  who  live  not  according 
to  a  part  only  of  the  word  diffused  [among  men], 
but  by  the  knowledge  and  contemplation  of  the 
whole  Word,  which  is  Christ.  And  they,  having 
been  shut  up  in  eternal  fire,  shall  suffer  their 
just  punishment  and  penalty.  For  if  they  are 
even  now  overthrown  by  men  through  the  name 
of  Jesus  Christ,  this  is  an  intimation  of  the  pun- 
ishment in  eternal  fire  which  is  to  be  inflicted 
on  themselves  and  those  who  serve  them.  For 
thus  did  both  all  the  prophets  foretell,  and  our 
own  teacher  Jesus  teach.^ 

CHAP.    IX.  —  ETERNAL  PUNISHMENT  NOT   A   MERE 
THREAT. 

And  that  no  one  may  say  what  is  said  by  those 
who  are  deemed  philosophers,  that  our  assertions 
that  the  wicked  are  punished  in  eternal  fire  are 
big  words  and  bugbears,  and  that  we  wish  men 
to  live  virtuously  through  fear,  and  not  because 
such  a  life  is  good  and  pleasant ;  I  will  briefly 
reply  to  this,  that  if  this  be  not  so,  God  does 
not  exist ;  or,  if  He  exists,  He  cares  not  for  men, 
and  neither  virtue  nor  vice  is  anything,  and,  as 
we  said  before,  lawgivers  unjustly  punish  those 
who  transgress  good  commandments.  But  since 
these  are  not  unjust,  and  their  Father  teaches 
them  by  the  word  to  do  the  same  things  as  Him- 


self, they  who  agree  with  them  are  not  unjust. 
And  if  one  object  that  the  laws  of  men  are  di- 
verse, and  say  that  with  some,  one  thing  is  con- 
sidered good,  another  evil,  while  with  others 
what  seemed  bad  to  the  former  is  esteemed  good, 
and  what  seemed  good  is  esteemed  bad,  let  him 
listen  to  what  we  say  to  this.  We  know  that  the 
wicked  angels  appointed  laws  conformable  to 
their  own  wickedness,  in  which  the  men  who  are 
like  them  delight ;  and  the  right  Reason,'  when 
He  came,  proved  that  not  all  opinions  nor  all 
doctrines  are  good,  but  that  some  are  evil,  while 
others  are  good.  Wherefore,  I  will  declare  the 
same  and  similar  things  to  such  men  as  these, 
and,  if  need  be,  they  shall  be  spoken  of  more 
at  large.     But  at  present  I  return  to  the  subject. 

CHAP.    X.  —  CHRIST   COMPARED   WFTH   SOCRATES. 

Our  doctrines,  then,  appear  to  be  greater  than 
all  human  teaching ;  because  Christ,  who  ap- 
peared for  our  sakes,  became  the  whole  rational 
being,  both  body,  and  reason,  and  soul.  For 
whatever  either  lawgivers  or  philosophers  uttered 
well,  they  elaborated  by  finding  and  contem- 
plating some  part  of  the  Word.  But  since  they 
did  not  know  the  whole  of  the  Word,  which  is 
Christ,  they  often  contradicted  themselves.  And 
those  who  by  human  birth  were  more  ancient 
than  Christ,  when  they  attempted  to  consider 
and  prove  things  by  reason,  w^ere  brought  before 
the  tribunals  as  impious  persons  and  busybodies. 
And  Socrates,  who  was  more  zealous  in  this  direc- 
tion than  all  of  them,  was  accused  of  the  ver)'  same 
crimes  as  ourselves.  For  they  said  that  he  was 
introducing  new  divinities,  and  did  not  consider 
those  to  be  gods  whom  the  state  recognised. 
But  he  cast  out  from  the  state  both  Homer  ■»  and 
the  rest  of  the  poets,  and  taught  men  to  reject 
the  wicked  demons  and  those  who  did  the  things 
which  the  poets  related  ;  and  he  exhorted  them 
to  become  acquainted  with  the  God  who  was  to 
them  unknown,  by  means  of  the  investigation  of 
reason,  saying,  "  That  it  is  neither  easy  to  find  the 
Father  and  Maker  of  all,  nor,  having  found  Him, 
is  it  safe  to  declare  Him  to  all."  s  But  these 
things  our  Christ  did  through  His  own  power. 
For  no  one  trusted  in  Socrates  so  as  to  die  for 
this  doctrine,  but  in  Christ,  who  was  partially 
known  even  by  Socrates  (for  He  was  and  is  the 
Word  who  is  in  every  man,  and  who  foretold  the 
things  that  were  to  come  to  pass  both  through 
the  prophets  and  in  His  own  person  when  He 
was  made  of  like  passions,  and  taught  these 
things),  not  only  philosophers  and  scholars  be- 
lieved, but  also  artisans  and  people  entirely  un- 
educated, despising  both   glory,  and   fear,  and 


'  Literally,  "  becoming  (yii'oiiiei'oi)  both  through  the  parts  and 
through  the  whole  in  every  wickedness. 

2  [Here,  in  Grabe's  text,  comes  in  the  passage  about  Crescens.] 


3  These  words  can  be  taken  of  the  Logos  as  well  as  of  the  right 
reason  diffused  among  men  by  Him. 

■*  Plato,  Rep.,  X   c.  i.  p.  595. 

5  Plat.,  Tiinixus,  p.  28,  C.  (but  "possible,"  and  not  "safe,"  15 
the  word  used  by  Plato) . 


192 


THE   SECOND   APOLOGY   OF   JUSTIN. 


death ;  since  He  is  a  power  of  the  ineffable 
Father,  and  not  the  mere  instrument  of  human 
reason.' 

CHAP.    XI. HOW    CHRISTIANS   VIEW    DEATH. 

But  neither  should  we  be  put  to  death,  nor 
would  wicked  men  and  devils  be  more  powerful 
than  we,  were  not  death  a  debt  due  by  every 
man  that  is  born.  Wherefore  we  give  thanks 
when  we  pay  this  debt.  And  we  judge  it  right 
and  opportune  to  tell  here,  for  the  sake  of  Cres- 
cens  and  those  who  rave  as  he  does,  what  is  re- 
lated by  Xenophon.  Hercules,  says  Xenophon, 
coming  to  a  place  where  three  ways  met,  found 
Virtue  and  Vice,  who  appeared  to  him  in  the 
form  of  women  :  Vice,  in  a  luxurious  dress,  and 
with  a  seductive  expression  rendered  blooming 
by  such  ornaments,  and  her  eyes  of  a  quickly 
melting  tenderness,^  said  to  Hercules  that  if  he 
would  follow  her,  she  would  always  enable  him 
to  pass  his  life  in  pleasure  and  adorned  with  the 
most  graceful  ornaments,  such  as  were  then  upon 
her  own  person  ;  and  Virtue,  who  was  of  squalid 
look  and  dress,  said.  But  if  you  obey  me,  you 
shall  adorn  yourself  not  with  ornament  nor 
beauty  that  passes  away  and  perishes,  but  with 
everlasting  and  precious  graces.  And  we  are 
persuaded  that  every  one  who  flees  those  things 
that  seem  to  be  good,  and  follows  hard  aftei' 
what  are  reckoned  difficult  and  strange,  enters 
into  blessedness.  For  Vice,  when  by  imitation 
of  what  is  incorruptible  (for  what  is  really  in- 
corruptible she  neither  has  nor  can  produce) 
she  has  thrown  around  her  own  actions,  as  a  dis- 
guise, the  properties  of  Virtue,  and  quahties 
which  are  really  excellent,  leads  captive  earthly- 
minded  men,  attaching  to  Virtue  her  own  evil 
properties.  But  those  who  understood  the  ex- 
cellences which  belong  to  that  which  is  real,  are 
also  uncorrupt  in  virtue.  And  this  every  sensible 
person  ought  to  think  both  of  Christians  and  of 
the  athletes,  and  of  those  who  did  what  the  poets 
relate  of  the  so-called  gods,  concluding  as  much 
from  our  contempt  of  death,  even  when  it  could 
be  escaped.3 

CHAP.   XII.  —  CHRISTIANS   PROVED   INNOCENT   BY 
THEIR   CONTEMPT   OF   DEATH. 

For  I  myself,  too,  when  I  was  delighting  in 
the  doctrines  of  Plato,  and  heard  the  Christians 
slandered,  and  saw  them  fearless  of  death,  and 
of  all  other  things  which  are  counted  fearful, 
perceived  that  it  was  impossible  that  they  could 
be  living  in  wickedness  and  pleasure.     For  what 


'  [Certainly  the  author  of  this  chapter,  and  others  like  it,  cannot 
be  accused  of  a  feeble  rhetoric] 

2  Another  reading  is  np'oi  rdt  oi/;«i?,  referring  to  the  eyes  of  the 
beholder;  and  which  may  be  rendered,  "speedily  fascinating  to 
the  sight." 

3  Kai  rfrfuKToO  QavaTov  may  also  be  rendered,  "even  of  death 
■which  men  Jlee  from." 


sensual  or  intemperate  man,  or  who  that  counts 
it  good  to  feast  on  human  flesh,-*  could  welcome 
death  that  he  might  be  deprived  of  his  enjoy- 
ments, and  would  not  rather  continue  always  the 
present  life,  and  attempt  to  escape  the  observa- 
tion of  the  rulers ;  and  much  less  would  he 
denounce  himself  when  the  consequence  would 
be  death?  This  also  the  wicked  demons  have 
now  caused  to  be  done  by  evil  men.  For  having 
put  some  to  death  on  account  of  the  accusations 
falsely  brought  against  us,  they  also  dragged  to 
the  torture  our  domestics,  either  children  or  weak 
women,  and  by  dreadful  torments  forced  them 
to  admit  those  fabulous  actions  which  they  them- 
selves openly  perpetrate ;  about  which  we  are 
the  less  concerned,  because  none  of  these  actions 
are  really  ours,  and  we  have  the  unbegotten  and 
ineffable  God  as  witness  both  of  our  thoughts 
and  deeds.  For  why  did  we  not  even  publicly 
profess  that  these  were  the  things  which  we  es- 
teemed good,  and  prove  that  these  are  the 
divine  philosophy,  saying  that  the  mysteries  of 
Saturn  are  performed  when  we  slay  a  man,  and 
that  when  we  drink  our  fill  of  blood,  as  it  is  said 
we  do,  we  are  doing  what  you  do  before  that 
idol  you  honour,  and  on  which  you  sprinkle  the 
blood  not  only  of  irrational  animals,  but  also  of 
men,  making  a  libation  of  the  blood  of  the  slain 
by  the  hand  of  the  most  illustrious  and  noble 
man  among  you?  And  imitating  Jupiter  and 
the  other  gods  in  sodomy  and  shameless  inter- 
course with  woman,  might  we  not  bring  as  our 
apology  the  writings  of  Epicurus  and  the  poets  ? 
But  because  we  persuade  men  to  avoid  such  in- 
struction, and  all  who  practise  them  and  imitate 
such  examples,  as  now  in  this  discourse  we  have 
striven  to  persuade  you,  we  are  assailed  in  every 
kind  of  way.  But  we  are  not  concerned,  since 
we  know  that  God  is  a  just  observer  of  all.  But 
would  that  even  now  some  one  would  mount  a 
lofty  rostrum,  and  shout  with  a  loud  voice,5  "  Be 
ashamed,  be  ashamed,  ye  who  charge  the  guilt- 
less with  those  deeds  which  yourselves  openly 
commit,  and  ascribe  things  which  apply  to  your- 
selv^es  and  to  your  gods  to  those  who  have  not 
even  the  slightest  sympathy  with  them.  Be  ye 
converted ;  become  wise." 

CHAP.    XIII. HOW   THE   WORD    HAS    BEEN    IN   ALL 

MEN. 

For  I  myself,  when  I  discovered  the  wicked 
disguise  which  the  evil  spirits  had  thrown  around 
the  divine  doctrines  of  the  Christians,  to  turn 
aside  others  from  joining  them,  laughed  both  at 
those  who  framed  these  falsehoods,  and  at  the 
disguise  itself,  and  at  popular  opinion ;  and  I 
confess  that  I  both  boast  and  with  all  my  strength 


4  Alluding  to  the  common  accusation  against  the  Christians. 

5  Litcrnlly,  "  with  a  tragic  voice,"  —  the  loud  voice  in  which  the 
Greek  tragedies  were  recited  through  the  mask  \jiersona\. 


THE   SECOND   APOLOGY    OF   JUSTIN. 


193 


strive  to  be  found  a  Christian ;  not  because  the 
teachings  of  Plato  are  different  from  those  of 
Christ,  but  because  they  are  not  in  all  respects 
similar,  as  neither  are  those  of  the  others.  Stoics, 
and  poets,  and  historians.  For  each  man  spoke 
well  in  proportion  to  the  share  he  had  of  the 
spermatic  word,'  seeing  what  was  related  to  it. 
But  they  who  contradict  themselves  on  the  more 
important  points  appear  not  to  have  possessed 
the  heavenly^  wisdom,  and  the  knowledge  which 
cannot  be  spoken  against.  Whatever  things  were 
rightly  said  among  all  men,  are  the  property  of  us 
Christians.  For  next  to  God,  we  worship  and 
love  the  Word  who  is  from  the  unbegotten  and 
ineffable  God,  since  also  He  became  man  for 
our  sakes,  that,  becoming  a  partaker  of  our  suf- 
ferings. He  might  also  bring  us  healing.  For 
all  the  writers  were  able  to  see  realities  darkly 
through  the  sowing  of  the  implanted  word  that 
was  in  them.  For  the  seed  and  imitation  im- 
parted according  to  capacity  is  one  thing,  and 
quite  another  is  the  thing  itself,  of  which  there 
is  the  participation  and  imitation  according  to 
the  grace  which  is  from  Him. 

CHAP.    XIV. — JUSTIN   PR.\YS  THAT   THIS   APPEAL   BE 
PUBLISHED. 

And  we  therefore  pray  you  to  publish  this  little 
book,  appending  what  you  think  right,  that  our 
opinions  may  be  known  to  others,  and  that  these 
persons  may  have  a  fair  chance  of  being  freed 
from  erroneous  notions  and  ignorance  of  good, 
who  by  their  own  fault  are  become  subject  to 


1  The  word  disseminated  among  men.     [St.  James  i.  21.] 

2  Literally,  dimly  seen  at  a  distance. 


punishment ;  that  so  these  things  may  be  pub- 
lished to  men,  because  it  is  in  the  nature  of  man 
to  know  good  and  evil ;  and  by  their  condemning 
us,  whom  they  do  not  understand,  for  actions 
which  they  say  are  wicked,  and  by  delighting  in 
the  gods  who  did  such  things,  and  e\'en  now  re- 
quire similar  actions  from  men,  and  by  inflicting 
on  us  death  or  bonds  or  some  other  such  pun- 
ishment, as  if  we  were  guilty  of  these  things,  they 
condemn  themselves,  so  that  there  is  no  need  of 
other  judges. 

CHAP.   XV.  —  CONCLUSION, 

And  I  despised  the  wicked  and  deceitful  doc- 
trine of  Simon  ^  of  my  own  nation,  .^.nd  if  you 
give  this  book  your  authority,  we  will  expose  him 
before  all,  that,  if  possible,  they  may  be  converted. 
For  this  end  alone  did  we  compose  this  treatise. 
.\nd  our  doctrines  are  not  shameful,  according 
to  a  sober  judgment,  but  are  indeed  more  lofty 
than  all  human  philosophy ;  and  if  not  so,  they 
are  at  least  unlike  the  doctrines  of  the  Sotadists, 
and  Philoenidians,  and  Dancers,  and  Epicureans, 
and  such  other  teachings  of  the  poets,  which  all 
are  allowed  to  acquaint  themselves  with,  both  as 
acted  and  as  written.  And  henceforth  we  shall 
be  silent,  having  done  as  much  as  we  could,  and 
having  added  the  prayer  that  all  men  everj-^where 
may  be  counted  worthy  of  the  truth.  And  would 
that  you  also,  in  a  manner  becoming  piety  and  phi- 
losophy,"* would  for  your  own  sakes  judge  justly  ! 


3  [Simon  Magus  appears  to  be  one  with  whom  Justin  is  perfectly 
familiar,  and  hence  we  are  not  to  conclude  rashly  that  he  blundered 
as  to  the  divine  honours  rendered  to  him  as  the  Sabine  God.j 

*  [Another  apostrophe,  and  a  home  thrust  for  "  Pius  the  philoso- 
pher "  and  emperor.] 


DIALOGUE  OF  JUSTIN,  PHILOSOPHER  AND  MARTYR, 


TRYPHO,  A  JEW. 


CHAP.    I.  —  INTRODUCTION. 

While  I  was  going  about  one  morning  in  the 
walks  of  the  Xystus,'  a  certain  man,  with  others 
in  his  company,  having  met  me,  and  said,  "  Hail, 
O  philosopher  ! "  And  immediately  after  say- 
ing this,  he  turned  round  and  walked  along  with 
me  ;  his  friends  likewise  followed  him.  And  I  in 
turn  having  addressed  him,  said,  "What  is  there 
important?  " 

And  he  replied,  "  I  was  instructed,"  says  he, 
"  by  Corinthus  the  Socratic  in  Argos,  that  I 
ought  not  to  despise  or  treat  with  indifference 
those  who  array  themselves  in  this  dress,^  but  to 
show  them  all  kindness,  and  to  associate  with 
them,  as  perhaps  some  advantage  would  spring 
from  the  intercourse  either  to  some  such  man 
or  to  myself.  It  is  good,  moreover,  for  both,  if 
either  the  one  or  the  other  be  benefited.  On 
this  account,  therefore,  whenever  I  see  any  one 
in  such  costume,  I  gladly  approach  him,  and  now, 
for  the  same  reason,  have  I  willingly  accosted 
you ;  and  these  accompany  me,  in  the  expecta- 
tion of  hearing  for  themselves  something  profit- 
able from  you." 

"But  who  are  you,  most  excellent  man?" 
So  I  replied  to  him  in  jest.^ 

Then  he  told  me  frankly  both  his  name  and 
his  family.  "Trypho,"  says  he,  "  I  am  called; 
and  I  am  a  Hebrew  of  the  circumcision,*  and 
having  escaped  from  the  war  5  lately  carried  on 
there,  I  am  spending  my  days  in  Greece,  and 
chiefly  at  Corinth." 

'  This  Xystus,  on  the  authority  of  Euseb.  (iv.  i8),  was  at  Ephe- 
sus.  There,  Philostratus  mentions,  Appolonius  was  wont  to  have 
disputations.  —  Otto. 

2  Euseb.  (iv.  ii):  "Justin,  in  philosopher's  garb,  preached  the 
word  of  f  Jod." 

3  In  jest,  no  doubt,  because  quoting  a  line  from  Homer,  //.,  vi.  123. 
T19  £t'  fjv  i(T(Ti^  (f>e'pi(rT6,  KaTa.Svy]Tu>v  avBpujntov, 

*  [i.e.,  "  A  Hebrew  of  the  Hebrews"  (Phil.  iii.  5).] 
S  The  war  instigated  by  Bar  Cochba. 


"  And  in  what,"  said  I,  "  would  you  be  profited 
by  philosophy  so  much  as  by  your  own  lawgiver 
and  the  prophets?" 

"Why  not?"  he  replied.  "Do  not  the  phi- 
losophers turn  ever)^  discourse  on  God  ?  and  do 
not  questions  continually  arise  to  them  about 
His  unity  and  providence  ?  Is  not  this  truly  the 
duty  of  philosophy,  to  investigate  the  Deity?" 

"  Assuredly,"  said  I,  "  so  we  too  have  believed. 
But  the  most^  have  not  taken  thought  of  this, 
whether  there  be  one  or  more  gods,  and  whether 
they  have  a  regard  for  each  one  of  us  or  no,  as 
if  this  knowledge  contributed  nothing  to  our  hap- 
piness ;  nay,  they  moreover  attempt  to  persuade 
us  that  God  takes  care  of  the  universe  with  its 
genera  and  species,  but  not  of  me  and  you,  and 
each  individually,  since  other\vise  we  would  surely 
not  need  to  pray  to  Him  night  and  day.  But  it 
is  not  difficult  to  understand  the  upshot  of  this  ; 
for  fearlessness  and  license  in  speaking  result  to 
such  as  maintain  these  opinions,  doing  and  say- 
ing whatever  they  choose,  neither  dreading  pun- 
ishment nor  hoping  for  any  benefit  from  God. 
For  how  could  they?  They  affirm  that  the  same 
things  shall  always  happen ;  and,  further,  that  I 
and  you  shall  again  live  in  like  manner,  having 
become  neither  better  men  nor  worse.  But  there 
are  some  others,^  who,  having  supposed  the  soul 
to  be  immortal  and  immaterial,  believe  that 
though  they  have  committed  evil  they  will  not 
suffer  punishment  (for  that  which  is  immaterial 
is  insensible),  and  that  the  soul,  in  consequence 
of  its  immortality,  needs  nothing  from  God." 

And  he,  smiling  gently,  said,  "Tell  us  your 
opinion  of  these  matters,  and  what  idea  you  en- 
tertain respecting  God,  and  what  your  philosophy 


*  The  opinions  of  Stoics.  —  Otto. 
7  The  PlatonisU. 


DIALOGUE   WITH    TRYPHO. 


195 


CH.\P.    II. JUSTIN     DESCRIBES     HIS     STUDIES    IN 

PHILOSOPHY. 

"  I  will  tell  you,"  said  I,  "  what  seems  to  me  ; 
for  philosophy  is,  in  fact,  the  greatest  possession, 
and  most  honourable  before  God,'  to  whom  it 
leatls  us  and  alone  commends  us ;  and  these  are 
truly  holy  men  who  have  bestowed  attention  on 
philosophy.     What  philosophy  is,  however,  and 
the  reason  why  it  has  been  sent  down  to  men, 
have  escaped  the  observation  of  most ;  for  there 
would  be  neither  Platonists,  nor  Stoics,  nor  Peri- 
patetics, nor  Theoretics,^  nor  Pythagoreans,  this 
knowledge  being  07ie^     I  wish  to  tell  you  why 
It  has  become  many-headed.     It  has  happened 
that  those  who  first  handled  it  [i.e.,  philosophy], 
and  who  were  therefore  esteemed  illustrious  men' 
were  succeeded  by  those  who  made  no  investi- 
gations concerning  truth,  but  only  admired  the 
perseverance  and  self-discipline  of  the  former, 
as  well  as  the  novelty  of  the  doctrines  ;  and  each 
thought  that  to  be  true  which  he  learned  from 
his  teacher  :  then,  moreover,  those  latter  persons 
handed  down  to  their  successors   such  things, 
and  others  similar  to  them ;  and  this  system  was 
called  by  the  name  of  him  who  was  styled  the 
father  of  the  doctrine.     Being  at  first  desirous  of 
personally  conversing  with  one  of  these  men,  I 
surrendered  myself  to  a  certain  Stoic  ;  and  hav- 
mg  spent  a  considerable  time  with  him,  when  I 
had  not  acquired  any  further  knowledge  of  God 
(for  he   did  not  know  himself,   and  said  such 
instruction  was   unnecessary),    I    left   him   and 
betook  myself  to  another,  who  was  called  a  Peri- 
patetic, and  as  he  fancied,  shrewd.      And  this 
man,  after  having  entertained  me  for  the  first 
itw  days,  requested  me  to  settle  the  fee,  in  order 
that  our  intercourse  might  not  be  unprofitable. 
Him,  too,  for  this  reason  I  abandoned,  believing 
him  to  be  no  philosopher  at  all.     But  when  my 
soul  was  eagerly  desirous  to  hear  the  peculiar 
and  choice  philosophy,  I  came  to  a  Pythagorean, 
very  celebrated  —  a  man  who  thought  much  of 
his  own  wisdom.     And  then,  when  I  had  an  in- 
terview with  him,  willing  to  become  his  hearer 
and  disciple,  he  said,  '  What  then  ?     Are  you  ac- 
quainted with  music,  astronomy,  and  geometry  ? 
Do  you  expect  to  percei\^e  any  of  those  things 
which  conduce  to  a  happy  life,  if  you  have  not 
been  first  informed  on  those  points  which  wean 
the  soul  from  sensible  objects,  and  render  it  fitted 
tor  objects  which  appertain  to  the  mind,  so  that 
It  can  contemplate  that  which  is  honourable  in  its 
essence  and  that  which  is  good  in  its  essence  ? ' 


Having  commended  many  of  these  branches  of 
learning,  and  telling  me  that  they  were  necessary 
he  dismissed  me  when  I  confessed  to  him  my 
Ignorance.     Accordingly  I  took  it  rather  impa- 
tiently, as  was  to  be  expected  when  I  failed  in 
my  hope,  the  more  so  because  I  deemed  the  man 
had  some  knowledge  ;  but  reflecting  again  on  the 
space  of  time   during  which   I  would  have  to 
Imger  over  those  branches  of  learning,  I  was  not 
able  to  endure  longer  .procrastination.      In  my 
helpless  condition  it  occurred  to  me  to  have  a 
meeting  with  the  Platonists,  for  their  fame  was 
great.    I  thereupon  spent  as  much  of  my  time  as 
possible  with  one  who  had   lately  settled  in  our 
city,4_a  sagacious  man,  holding  a  high  position 
among  the  Platonists,  —  and  I  progressed,  and 
made  the  greatest  improvements  daily.    And  the 
perception  of  immaterial  things  quite  overpowered 
me,  and  the  contemplation  of  ideas  furnished  my 
mind  with  wings,5  so  that  in  a  little  while  I  sup- 
posed that  I  had  become  wise;  and  such  was 
my  stupidity,  I  expected  forthwith  to  look  upon 
God,  for  this  is  the  end  of  Plato's  philosophy. 

CHAP.   III. 


"Ph.l"  "^T  °"'u'  ^"'^  P"'  ^"i'  °f  P""*^^-  cl-  in  this  cL,  reading  so: 
infrodurefu^lto^'odf:""'  P°""^'°"'  ^"'^  '"°^'  honourablef  and 
x,./,'^'?''''l!1*  ''''u''^  '^^'^  '1'°'=  ^■''°  ^^^  different  from  the  masters  of 
Thev  !^      ?,  'k '°P^^;  ^ -^  called   7-/i.<,r.//„.     I  do  not  know  whethe 
they  may  be  better  designated  Scef-tzcs  or  Pyrrhonists.-OTXO 

Julian,  6-^^/.  VI.,  says:  "  Let  no  one  divide  our  philosophy  into 
many  parts  or  cut  it  into  many  parts,  and  especially  lefhim  not  make 
many  out  oi  one  :  for  as  truth  is  one,  so  also  is  philosophy  " 


JUSTIN  NARRATES  THE  MANNER  OF  HIS 
CON\fERSION. 

"And  while  I  was  thus  disposed,  when  I  wished 
at  one  period  to  be  filled  with  great  quietness, 
and  to  shun  the  path  of  men,  I  used  to  go  into 
a  certain  field  not  far  from  the  sea.  And  when 
I  was  near  that  spot  one  day,  which  having 
reached  I  purposed  to  be  by  m)-self,  a  certain  old 
man,  by  no  means  contemptible  in  appearance, 
exhibiting  meek  and  venerable  manners,  followed 
me  at  a  little  distance.  And  when  I  turned 
round  to  him,  having  halted,  I  fixed  my  eyes 
rather  keenly  on  him. 

"  And  he  said,  '  Do  you  know  me  ? ' 

"  I  replied  in  the  negative. 

" '  Why,  then,'  said  he  to  me,  '  do  you  so  look 
at  me  ? ' 

"  '  I  am  astonished,'  I  said,  '  because  you  have 
chanced  to  be  in  my  company  in  the  same  place  ; 
for  I  had  not  expected  to  see  any  man  here.' 

"  And  he  says  to  me,  *  I  am  concerned  about 
some  of  my  household.  These  are  gone  away 
from  me ;  and  therefore  have  I  come  to  make 
personal  search  for  them,  if,  perhaps,  they  shall 
make  their  appearance  somewhere.  But  .why  are 
you  here  ?  '  said  he  to  me. 

"  '  I  delight,'  said  I,  '  in  such  walks,  where  my 
attention  is  not  distracted,  for  converse  with  my- 
self is  uninterrupted ;  and  such  places  are  most 
fit  for  philology.'^ 

"  '  Are  you,  then,  a  philologian,'  ^  said  he, '  but 

*■  Either  Flavia  Neapolis  is  indicated,  or  Ephesus.  —Otto. 

s  Narrating  his  progress  in  the  study  of  Platonic  philosophy,  he 
elegantly  employs  this  trite  phrase  of  Plato's.  —  Otto. 

^  PhiloIog>',  used  here  to  denote  the  exerci.se  of  the  reason. 

?  Philology,  used  here  to  denote  the  exercise  of  speech.  The  two- 
fold use  of  Abyo?  —  oratio  and  ratio  —  ought  to  be  kept  in  view.  The 
old  man  uses  it  in  the  former,  Justin  in  the  latter,  sense. 


196 


DIALOGUE   WITH    TRYPHO. 


no  lover  of  deeds  or  of  truth  ?  and  do  you  not 
aim  at  being  a  practical  man  so  much  as  being  a 
sophist  ? ' 

"  '  What  greater  work,'  said  I,  '  could  one  ac- 
complish than  this,  to  show  the  reason  which 
governs  all,  and  having  laid  hold  of  it,  and  being 
mounted  upon  it,  to  look  down  on  the  errors  of 
others,  and  their  pursuits?  But  without  philos- 
ophy and  right  reason,  prudence  would  not  be 
present  to  any  man.  Wherefore  it  is  necessary 
for  every  man  to  philosophize,  and  to  esteem  this 
the  greatest  and  most  honourable  work ;  but 
other  things  only  of  second-rate  or  third-rate 
importance,  though,  indeed,  if  they  be  made  to 
depend  on  philosophy,  they  are  of  moderate 
value,  and  worthy  of  acceptance ;  but  deprived 
of  it,  and  not  accompanying  it,  they  are  vulgar 
and  coarse  to  those  who  pursue  them.' 

"  '  Does  philosophy,  then,  make  happiness  ?  ' 
said  he,  interrupting. 

"  '  Assuredly,'  I  said,  '  and  it  alone.' 

"  '  What,  then,  is  philosophy?  '  he  says  ;  '  and 
what  is  happiness?  Pray  tell  me,  unless  some- 
thing hinders  you  from  saying.' 

"  '  Philosophy,  then,'  said  I,  '  is  the  knowledge 
of  that  which  really  exists,  and  a  clear  perception 
of  the  truth  ;  and  happiness  is  the  reward  of 
such  knowledge  and  wisdom.' 

"  '  But  what  do  you  call  God?  '  said  he. 

" '  That  which  always  maintains  the  same  na- 
ture, and  in  the  same  manner,  and  is  the  cause 
of  all  other  things  —  that,  indeed,  is  God.'  So 
I  answered  him  ;  and  he  listened  to  me  with 
pleasure,  and  thus  again  interrogated  me  :  — 

" '  Is  not  knowledge  a  term  common  to  differ- 
ent matters?  For  in  arts  of  all  kinds,  he  who 
knows  any  one  of  them  is  called  a  skilful  man, 
in  the  art  of  generalship,  or  of  ruling,  or  of  heal- 
ing equally.  But  in  divine  and  human  affairs  it 
is  not  so.  Is  there  a  knowledge  which  affords 
understanding  of  human  and  divine  things,  and 
then  a  thorough  acquaintance  with  the  divinity 
and  the  righteousness  of  them  ? ' 

"  '  Assuredly,'  I  replied. 

"'What,  then?  Is  it  in  the  same  way  we 
know  man  and  God,  as  we  know  music,  and 
arithmetic,  and  astronomy,  or  any  other  similar 
branch  ? ' 

"  '  By  no  means,'  I  replied. 

"'You  have  not  answered  me  correctly,  then,' 
he  said ;  '  for  some  [branches  of  knowledge] 
come  to  us  by  learning,  or  by  some  employment, 
while  of  others  we  have  knowledge  by  sight. 
Now,  if  one  were  to  tell  you  that  there  exists  in 
India  an  animal  with  a  nature  unlike  all  others, 
but  of  such  and  such  a  kind,  multiform  and 
various,  you  would  not  know  it  before  you  saw 
it ;  but  neither  would  you  be  competent  to  give 
any  account  of  it,  unless  you  should  hear  from 
one  who  had  seen  it.' 


"  '  Certainly  not,'  I  said. 

"  '  How  then,'  he  said,  '  should  the  philoso- 
phers judge  correctly  about  God,  or  speak  any 
truth,  when  they  have  no  knowledge  of  Him, 
having  neither  seen  Him  at  any  time,  nor  heard 
Him  ?  ' 

"  '  But,  father,'  said  I,  '  the  Deity  cannot  be 
seen  merely  by  the  eyes,  as  other  living  beings 
can,  but  is  discernible  to  the  mind  alone,  as 
Plato  says  ;  and  I  believe  him.' 

CHAP.     IV. THE     SOUL     OF     ITSELF     CANNOT     SEE 

GOD. 

"  '  Is  there  then,'  says  he,  '  such  and  so  great 
power  in  our  mind  ?  Or  can  a  man  not  perceive 
by  sense  sooner?  Will  the  mind  of  man  see 
God  at  any  time,  if  it  is  uninstructed  by  the 
Holy  Spirit  ? ' 

" '  Plato  indeed  says,'  replied  I,  '  that  the 
mind's  eye  is  of  such  a  nature,  and  has  been 
given  for  this  end,  that  we  may  see  that  very 
Being  when  the  mind  is  pure  itself,  who  is  the 
cause  of  all  discerned  by  the  mind,  having  no 
colour,  no  form,  no  greatness  —  nothing,  indeed, 
which  the  bodily  eye  looks  upon ;  but  It  is 
something  of  this  sort,  he  goes  on  to  say,  that 
is  beyond  all  essence,  unutterable  and  inexplica- 
ble, but  alone  honourable  and  good,  coming  sud- 
denly into  souls  well-dispositioned,  on  account 
of  their  aiifinity  to  and  desire  of  seeing  Him.' 

" '  What  affinity,  then,'  replied  he,  '  is  there 
between  us  and  God?  Is  the  soul  also  divine 
and  immortal,  and  a  part  of  that  very  regal 
mind?  And  even  as  that  sees  God,  so  also  is 
it  attainable  by  us  to  conceive  of  the  Deity  in 
our  mind,  and  thence  to  become  happy  ? ' 

"  '  Assuredly,'  I  said. 

" '  And  do  all  the  souls  of  all  living  beings 
comprehend  Him?  '  he  asked  ;  '  or  are  the  souls 
of  men  of  one  kind  and  the  souls  of  horses  and 
of  asses  of  another  kind  ?  ' 

" '  No ;  but  the  souls  which  are  in  all  are 
similar,'  I  answered. 

"  '  Then,'  says  he,  '  shall  both  horses  and  asses 
see,  or  have  they  seen  at  some  time  or  other, 
God?' 

"  '  No,'  I  said  ;  '  for  the  majority  of  men  will 
not,  saving  such  as  shall  live  justly,  purified  by 
righteousness,  and  by  every  other  virtue.' 

"'It  is  not,  therefore,'  said  he,  'on  account 
of  his  affinity,  that  a  man  sees  God,  nor  because 
he  has  a  mind,  but  because  he  is  temijerate  and 
righteous  ? ' 

"  '  Yes,'  said  I ;  '  and  because  he  has  that 
whereby  he  perceives  God.' 

"  '  What  then?  Do  goats  or  sheep  injure  any 
one?' 

"  '  No  one  in  any  respect,'  I  said. 

"'Therefore  these  animals  will  see  [God] 
according  to  your  account,'  says  he. 


DIALOGUE    WITH    TRYPHO. 


197 


" '  No  ;  for  their  body  being  of  such  a  nature, 
is  an  obstacle  to  them.' 

"  He  rejoined, '  If  these  animals  could  assume 
speech,  be  well  assured  that  they  would  with 
ejreater  reason  ridicule  our  body ;  but  let  us  now 
dismiss  this  subject,  and  let  it  be  conceded  to 
you  as  you  say.  Tell  me,  however,  this  :  Does 
the  soul  see  [God]  so  long  as  it  is  in  the  body, 
or  after  it  has  been  removed  from  it  ? ' 

"  '  So  long  as  it  is  in  the  form  of  a  man,  it  is 
possible  for  it,'  I  continue,  '  to  attain  to  this  by 
means  of  the  mind ;  but  especially  when  it  has 
been  set  free  from  the  body,  and  being  apart  by 
itself,  it  gets  possession  of  that  which  it  was 
wont  continually  and  wholly  to  love.' 

" '  Does  it  remember  this,  then  [the  sight  of 
God],  when  it  is  again  in  the  man? ' 

" '  It  does  not  appear  to  me  so,'  I  said. 

"  *  What,  then,  is  the  advantage  to  those  who 
have  seen  [God]  ?  or  what  has  he  who  has  seen 
more  than  he  who  has  not  seen,  unless  he  re- 
member this  fact,  that  he  /las  seen  ? ' 

"  '  I  cannot  tell,'  I  answered. 

" '  And  what  do  those  suffer  who  are  judged 
to  be  unworthy  of  this  spectacle  ? '  said  he. 

"  '  They  are  imprisoned  in  the  bodies  of  cer- 
tain wild  beasts,  and  this  is  their  punishment.' 

" '  Do  they  know,  then,  that  it  is  for  this  rea- 
son they  are  in  such  forms,  and  that  they  have 
committed  some  sin  ?  ' 

"  '  I  do  not  think  so.' 

" '  Then  these  reap  no  advantage  from  their 
punishment,  as  it  seems  :  moreover,  I  would  say 
that  they  are  not  punished  unless  they  are  con- 
scious of  the  punishment.' 

" '  No  indeed.' 

" '  Therefore  souls  neither  see  God  nor  trans- 
migrate into  other  bodies  ;  for  they  would  know 
that  so  they  are  punished,  and  they  would  be 
afraid  to  commit  even  the  most  trivial  sin  after- 
wards. But  that  they  can  perceive  that  God 
exists,  and  that  righteousness  and  piety  are  hon- 
ourable, I  also  quite  agree  with  you,'  said  he. 

"  '  You  are  right,'  I  replied. 

CHAP.   V. — THE   SOUL  IS   NOT   IN   ITS   OWN   NATURE 
IMMORTAL. 

"  *  These  philosophers  know  nothing,  then, 
about  these  things ;  for  they  cannot  tell  what  a 
soul  is.' 

"  *  It  does  not  appear  so.' 

"  '  Nor  ought  it  to  be  called  immortal ;  for  if 
it  is  immortal,  it  is  plainly  unbegotten.' 

"  '  It  is  both  unbegotten  and  immortal,  accord- 
ing to  some  who  are  styled  Platonists.' 

"  '  Do  you  say  that  the  world  is  also  unbegot- 
ten?' 

" '  Some  say  so.  I  do  not,  however,  agree 
with  them.' 


"  *  You  are  right ;  for  what  reason  has  one  for 
supposing  that  a  body  so  solid,  possessing  resist- 
ance, composite,  changeable,  decaying,  and  re- 
newed every  day,  has  not  arisen  from  some  cause  ? 
But  if  the  world  is  begotten,  souls  also  are  neces- 
sarily begotten  ;  and  perhaps  at  one  time  they 
were  not  in  existence,  for  they  were  made  on 
account  of  men  and  other  living  creatures,  if  you 
will  say  that  they  have  been  begotten  wholly 
apart,  and  not  along  with  their  respective  bodies.' 

"  '  This  seems  to  be  correct.' 

"'They  are  not,  then,  immortal?' 

"  '  No  ;  since  the  world  has  appeared  to  us  to 
be  begotten.' 

"  '  liut  I  do  not  say,  indeed,  that  all  souls  die  ; 
for  that  were  truly  a  piece  of  good  fortune  to 
the  evil.  What  then?  The  souls  of  the  pious 
remain  in  a  better  place,  while  those  of  the  un- 
just and  wicked  are  in  a  worse,  waiting  for  the 
time  of  judgment.  Thus  some  which  have  ap- 
peared worthy  of  God  never  die ;  but  others 
are  punished  so  long  as  God  wills  them  to  exist 
and  to  be  punished.' 

"  '  Is  what  you  say,  then,  of  a  like  nature  with 
that  which  Plato  in  Ttmwus  hints  about  the 
world,  when  he  says  that  it  is  indeed  subject  to 
decay,  inasmuch  as  it  has  been  created,  but  that 
it  will  neither  be  dissolved  nor  meet  with  the 
fate  of  death  on  account  of  the  will  of  God? 
Does  it  seem  to  you  the  very  same  can  be  said 
of  the  soul,  and  generally  of  all  things?  For 
those  things  which  exist  after '  God,  or  shall  at 
any  time  exist,  ^  these  have  the  nature  of  decay, 
and  are  such  as  may  be  blotted  out  and  cease 
to  exist ;  for  God  alone  is  unbegotten  and  incor- 
ruptible, and  therefore  He  is  God,  but  all  other 
things  after  Him  are  created  and  corruptible. 
For  this  reason  souls  both  die  and  are  punished  : 
since,  if  they  were  unbegotten,  they  would  nei- 
ther sin,  nor  be  filled  with  folly,  nor  be  cowardly, 
and  again  ferocious ;  nor  would  they  willingly 
transform  into  swine,  and  serpents,  and  dogs ; 
and  it  would  not  indeed  be  just  to  compel  them, 
if  they  be  unbegotten.  For  that  which  is  unbe- 
gotten is  similar  to,  equal  to,  and  the  same  with 
that  which  is  unbegotten  ;  and  neither  in  power 
nor  in  honour  should  tlie  one  be  preferred  to 
the  other,  and  hence  there  are  not  many  things 
which  are  unbegotten  :  for  if  there  were  some 
difference  between  them,  you  would  not  discover 
the  cause  of  the  difference,  though  you  searched 
for  it ;  but  after  letting  the  mind  ever  wander  to 
infinity,  you  would  at  length,  wearied  out,  take 
your  stand  on  one  Unbegotten,  and  say  that  this 
is  the  Cause  of  all.  Did  such  escape  the  obser- 
vation of  Plato  and  Pythagoras,  those  wise  men,' 


'  "  Beside." 

2  Otto  says:  If  the  old  man  begins  to  speak  here,  then  e.\fi  must 
be  read  tor  exeii'.  The  received  text  makes  it  appear  that  Justin  con- 
tinues a  quotation,  or  the  substance  of  it,  from  Plato. 


198 


DIALOGUE   WITH    TRYPHO. 


I  said,  '  who  have  been  as  a  wall  and  fortress 

of  philosophy  to  us  ?  ' 

CHAP.    VI. THESE     THINGS     WERE     UNKNOWN     TO 

PLATO    AND    OTHER    PHILOSOPHERS. 

"  '  It  makes  no  matter  to  me,'  said  he, '  whether 
Plato  or  Pythagoras,  or,  in  short,  any  other  man, 
held  such  opinions.  For  the  truth  is  so  ;  and 
you  would  perceive  it  from  this.  The  soul  as- 
suredly is  or  has  life.  If,  then,  it  is  life,  it  would 
cause  something  else,  and  not  itself,  to  live,  even 
as  motion  would  move  something  else  than  itself. 
Now,  that  the  soul  lives,  no  one  would  deny. 
But  if  it  lives,  it  lives  not  as  being  life,  but  as  the 
partaker  of  life  ;  but  that  which  partakes  of  any- 
thing, is  different  from  that  of  which  it  does 
partake.  Now  the  soul  partakes  of  life,  since 
God  wills  it  to  live.  Thus,  then,  it  will  not  even 
partake  [of  life]  when  God  does  not  will  it  to 
live.  For  to  live  is  not  its  attribute,  as  it  is 
God's  ;  but  as  a  man  does  not  live  always,  and 
the  soul  is  not  for  ever  conjoined  with  the  body, 
since,  whenever  this  harmony  must  be  broken 
up,  the  soul  leaves  the  body,  and  the  man  ex- 
ists no  longer ;  even  so,  whenever  the  soul  must 
cease  to  exist,  the  spirit  of  life  is  removed  from 
it,  and  there  is  no  more  soul,  but  it  goes  back  to 
the  place  from  whence  it  was  taken.' 

CHAP.  VII. THE  KNOWLEDGE  OF  TRUTH  TO  BE 

SOUGHT  FROM  THE  PROPHETS  ALONE. 

"  '  Should  any  one,  then,  employ  a  teacher  ?  ' 
I  say,  '  or  whence  may  any  one  be  helped,  if  not 
even  in  them  there  is  truth  ? ' 

"  '  There  existed,  long  before  this  time,  certain 
men  more  ancient  than  all  those  who  are  es- 
teemed philosophers,  both  righteous  and  beloved 
by  God,  who  spoke  by  the  Divine  Spirit,  and 
foretold  events  which  would  take  place,  and 
which  are  now  taking  place.  They  are  called 
prophets.  These  alone  both  saw  and  announced 
the  truth  to  men,  neither  reverencing  nor  fear- 
ing any  man,  not  influenced  by  a  desire  for  glory, 
but  speaking  those  things  alone  which  they  saw 
and  which  they  heard,  being  filled  with  the  Holy 
Spirit.  Their  writings  are  still  extant,  and  he 
who  has  read  them  is  very  much  helped  in  his 
knowledge  of  the  beginning  and  end  of  things, 
and  of  those  matters  which  the  philosopher 
ought  to  know,  provided  he  has  believed  them. 
For  they  did  not  use  demonstration  in  their 
treatises,  seeing  that  they  were  witnesses  to  the 
truth  above  all  demonstration,  and  worthy  of  be- 
lief; and  those  events  which  have  happened, 
and  those  which  are  happening,  compel  you  to 
assent  to  the  utterances  made  by  them,  although, 
indeed,  they  were  entitled  to  credit  on  account 
of  the  miracles  which  they  performed,  since  they 
both  glorified  the  Creator,  the  (iod  and  Father 
of  all  things,  and  proclaimed  His  Son,  the  Christ 


[sent]  by  Him  :  which,  indeed,  the  false  proph- 
ets, who  are  filled  with  the  lying  unclean  s]jirit, 
neither  have  done  nor  do,  but  venture  to  work 
certain  wonderful  deeds  for  the  i)urpose  of  aston- 
ishing men,  and  glorify  the  spirits  and  demons 
of  error.  But  pray  that,  above  all  things,  the 
gates  of  light  may  be  opened  to  you ;  for  these 
things  cannot  be  perceived  or  understood  by  all, 
but  only  by  the  man  to  whom  God  and  His 
Christ  have  imparted  wisdom.' 

CHAP.    VIII. JUSTIN  BY  HIS    COLLOQUY  IS    KINDLED 

WITH    LOVE   TO    CHRIST. 

"  When  he  had  spoken  these  and  many  other 
things,  which  there  is  no  time  for  mentioning  at 
present,  he  went  away,  bidding  me  attend  to 
them  ;  and  I  have  not  seen  him  since.  But 
straightway  a  flame  was  kindled  in  my  soul ; 
and  a  love  of  the  prophets,  and  of  those  men 
who  are  friends  of  Christ,  possessed  me  ;  and 
whilst  revolving  his  words  in  my  mind,  I  found 
this  philosophy  alone  to  be  safe  and  profitable. 
Thus,  and  for  this  reason,  I  am  a  philoaopher. 
Moreover,  I  would  wish  that  all,  making  a  reso- 
lution similar  to  my  own,  do  not  keep  themselves 
away  from  the  words  of  the  Saviour.  For  they 
possess  a  terrible  power  in  themselves,  and  are 
sufficient  to  inspire  those  who  turn  aside  from 
the  path  of  rectitude  with  awe  ;  while  the  sweet- 
est rest  is  afforded  those  who  make  a  diligent 
practice  of  them.  If,  then,  you  have  any  con- 
cern for  yourself,  and  if  you  are  eagerly  looking 
for  salvation,  and  if  you  believe  in  God,  you  may 
—  since  you  are  not  indifferent  to  the  matter  '  — 
become  acquainted  with  the  Christ  of  God,  and, 
after  being  initiated,^  live  a  happy  life." 

When  I  had  said  this,  my  beloved  friends^ 
those  who  were  with  Trypho  laughed  ;  but  he, 
smiling,  says,  "I  approve  of  your  other  remarks, 
and  admire  the  eagerness  with  which  you  study 
divine  things  ;  but  it  were  better  for  you  still  to 
abide  in  the  philosophy  of  Plato,  or  of  some 
other  man,  cultivating  endurance,  self-control, 
and  moderation,  rather  than  be  deceived  by  false 
words,  and  follow  the  opinions  of  men  of  no 
reputation.  For  if  you  remain  in  that  mode  of 
philosophy,  and  live  blamelessly,  a  hope  of  a 
better  destiny  were  left  to  you  ;  but  when  you 
have  forsaken  God,  and  reposed  confidence  in 
man,  what  safety  still  awaits  you  ?  If,  then,  you 
are  willing  to  listen  to  me  (for  I  have  already 
considered  you  a  friend),  first  be  circumcised, 
then  observe  what  ordinances  have  been  enacted 
with  respect  to  the  Sabbath,  and  the  feasts,  and 


'  According  to  one  interpretation,  this  clause  is  applied  to  God: 
"  If  you  believe  in  God,  seeing  He  is  not  indifferent  to  llie  matter," 
etc.  Maranus  says  that  it  means:  A  Jew  who  reads  so  much  of 
Christ  in  the  Old  Testament,  cannot  be  indifferent  to  the  things 
which  pertain  to  Him. 

2  Literally:  having  become  perfect.  Some  refer  the  words  to 
perfection  of  character:  some  to  uiitiation  by  baptism. 

3  Latin  version,  "  beloved  Ponipeius.  " 


DIALOGUE   WITH    TRYPHO. 


199 


the  new  moons  of  God  ;  and,  in  a  word,  do  all 
things  which  have  been  written  in  the  law  :  and 
then  perhaps  you  shall  obtain  mercy  from  God. 
But  Christ  —  if  He  has  indeed  been  born,  and 
exists  anywhere  —  is  unknown,  and  does  not  even 
know  Himself,  and  has  no  power  until  Elias 
come  to  anoint  Him,  and  make  Him  manifest 
to  all.  And  you,  having  accepted  a  groundless 
report,  invent  a  Christ  for  yourselves,  and  for  his 
sake  are  inconsiderately  perishing." 

CHAP.    IX. THE    CHRISTIANS    HAVE    NOT    BELIEVED 

GROUNDLESS   STORIES. 

"  I  excuse  and  forgive  you,  my  friend,"  I  said. 
"  For  you  know  not  what  you  say,  but  have  been 
persuaded  by  teachers  who  do  not  understand 
the  Scriptures  ;  and  you  speak,  like  a  diviner, 
whatever  comes  into  your  mind.  But  if  you  are 
willing  to  listen  to  an  account  of  Him,  how  we 
have  not  been  deceived,  and  shall  not  cease 
to  confess  Him,  —  although  men's  reproaches 
be  heaped  upon  us,  although  the  most  terrible 
tyrant  compel  us  to  deny  Him,  —  I  shall  prove  to 
you  as  you  stand  here  that  we  have  not  believed 
empty  fables,  or  words  without  any  foundation, 
but  words  filled  with  the  Spirit  of  God,  and  big 
with  power,  and  flourishing  with  grace." 

Then  again  those  who  were  in  his  company 
laughed,  and  shouted  in  an  unseemly  manner. 
Then  I  rose  up  and  was  about  to  leave  ;  but  he, 
taking  hold  of  my  garment,  said  I  should  not 
accomplish  that '  until  I  had  performed  what  I 
promised.  "  Let  not,  then,  your  companions  be 
so  tumultuous,  or  behave  so  disgracefully,"  I 
said.  "  But  if  they  wish,  let  them  listen  in 
silence  ;  or,  if  some  better  occupation  prevent 
them,  let  them  go  away ;  while  we,  having  re- 
tired to  some  spot,  and  resting  there,  may  finish 
the  discourse."  It  seemed  good  to  Trypho  that 
we  should  do  so  ;  and  accordingly,  having  agreed 
upon  it,  we  retired  to  the  middle  space  of  the 
Xystus.  Two  of  his  friends,  when  they  had  ridi- 
culed and  made  game  of  our  zeal,  went  off. 
And  when  we  were  come  to  that  place,  where 
there  are  stone  seats  on  both  sides,  those  with 
Trypho,  having  seated  themselves  on  the  one 
side,  conversed  with  each  other,  some  one  of  them 
having  thrown  in  a  remark  about  the  war  waged 
in  Judaea. 

CHAP.    X. TRYPHO    BLAMES    THE    CHRISTIANS    FOR 

THIS  ALONE THE  NON-OBSERVANCE  OF  THE   LAW. 

And  when  they  ceased,  I  again  addressed 
them  thus  :  — 

"  Is  there  any  other  matter,  my  friends,  in 
which  we  are  blamed,  than  this,  that  we  live  not 
after  the  law,  and  are  not  circumcised  in  the 
flesh  as  your  forefathers  were,  and  do  not  obser\'e 

'  According  to  another  reading,  "  I  did  not  Icav::." 


sabbaths  as  you  do  ?  Are  our  lives  and  customs 
also  slandered  among  you  ?  And  I  ask  this  : 
have  you  also  believed  concerning  us,  that  we 
eat  men  ;  and  that  after  the  feast,  having  ex- 
tinguished the  lights,  we  engage  in  promiscuous 
concubinage?  Or  do  you  condemn  us  in  this 
alone,  that  we  adhere  to  such  tenets,  and  believe 
in  an  opinion,  untrue,  as  you  think?" 

"  This  is  what  we  are  amazed  at,"  said  Trj'pho, 
"  but  those  things  about  which  the  multitude 
speak  are  not  worthy  of  belief;  for  they  are  most 
repugnant  to  human  nature.  Moreover,  I  am 
aware  that  your  precepts  in  the  so-called  Gospel 
are  so  wonderful  and  so  great,  that  I  suspect  no 
one  can  keep  them  ;  for  I  have  carefully  read 
them.  But  this  is  what  we  are  most  at  a  loss 
about :  that  you,  professing  to  be  pious,  and  sup- 
posing yourselves  better  than  others,  are  not  in 
any  particular  separated  from  them,  and  do  not 
alter  your  mode  of  living  from  the  nations,  in  that 
you  observe  no  festivals  or  sabbaths,  and  do  not 
have  the  rite  of  circumcision ;  and  further,  rest- 
ing your  hopes  on  a  man  that  was  crucified,  you 
yet  expect  to  obtain  some  good  thing  from  God, 
while  you  do  not  obey  His  commandments. 
Have  you  not  read,  that  that  soul  shall  be  cut 
off  from  his  people  who  shall  not  have  been  cir- 
cumcised on  the  eighth  day  ?  And  this  has  been 
ordained  for  strangers  and  for  slaves  equally. 
But  you,  despising  this  covenant  rashly,  reject 
the  consequent  duties,  and  attempt  to  persuade 
yourselves  that  you  know  God,  when,  however, 
you  perform  none  of  those  things  which  they  do 
who  fear  God.  If,  therefore,  you  can  defend 
yourself  on  these  points,  and  make  it  manifest  in 
what  way  you  hope  for  anything  whatsoever, 
even  though  you  do  not  observe  the  law,  this  we 
would  very  gladly  hear  from  you,  and  we  shall 
make  other  similar  investigations." 

CHAP.    XI. THE   LAW  ABROGATED  ;    THE  NEW  TES- 
TAMENT  PROMISED   AND   GIVEN    BY   GOD. 

"  There  will  be  no  other  God,  O  Trypho,  nor 
was  there  from  eternity  any  other  existing"  (I 
thus  addressed  him),  "but  He  who  made  and 
disposed  all  this  universe.  Nor  do  we  think  that 
there  is  one  God  for  us,  another  for  you,  but  that 
He  alone  is  God  who  led  your  fathers  out  from 
Egypt  with  a  strong  hand  and  a  high  arm.  Nor 
have  we  trusted  in  any  other  (for  there  is  no  oth- 
er), but  in  Him  in  whom  you  also  have  trusted, 
the  God  of  Abraham,  and  of  Isaac,  and  of  Jacob. 
But  we  do  not  trust  through  Moses  or  through 
the  law ;  for  then  we  would  do  the  same  as  your- 
selves. But  now^ —  (for  I  have  read  that  there 
shall  be  a  final  law,  and  a  covenant,  the  chiefest 


2  Editors  suppose  that  Justin  inserts  a  long  parenthesis  here,  from 
"  for"  to  "  Esrypt."  It  is  more  natural  to  take  this  as  an  anacoluthon. 
Justin  was  going  to  say  "  But  now  we  trust  through  Christ,"  but  feels 
that  such  a  statement  requires  a  preliminary  explanation. 


200 


DIALOGUE   WITH    TRYPHO. 


of  all,  which  it  is  now  incumbent  on  all  men  to 
observe,  as  many  as  are  seeking  after  the  inherit- 
ance of  God.  For  the  law  promulgated  on  Horeb 
is  now  old,  and  belongs  to  yourselves  alone  ;  but 
this  is  for  all  universally.  Now,  law  placed 
against  law  has  abrogated  that  which  is  before  it, 
and  a  covenant  which  comes  after  in  like  manner 
has  put  an  end  to  the  previous  one  ;  and  an 
eternal  and  final  law  —  namely,  Christ  —  has 
been  given  to  us,  and  the  covenant  is  trustworthy, 
after  which  there  shall  be  no  law,  no  command- 
ment, no  ordinance.  Have  you  not  read  this 
which  Isaiah  says  :  '  Hearken  unto  Me,  hearken 
unto  Me,  my  people  ;  and,  ye  kings,  give  ear 
unto  Me  :  for  a  law  shall  go  forth  from  Me,  and 
My  judgment  shall  be  for  a  light  to  the  nations. 
My  righteousness  approaches  swiftly,  and  My 
salvation  shall  go  forth,  and  nations  shall  trust  in 
Mine  arm  ? ' '  And  by  Jeremiah,  concerning 
this  same  rs^\s  covenant.  He  thus  speaks  :  '  Be- 
hold, the  days  come,  saith  the  Lord,  that  I  will 
make  a  new  covenant  with  the  house  of  Israel 
and  with  the  house  of  Judah ;  not  according  to 
the  covenant  which  I  made  with  their  fathers, 
in  the  day  that  I  took  them  by  the  hand,  to  bring 
them  out  of  the  land  of  Egypt '  ^) .  If,  therefore, 
God  proclaimed  a  new  covenant  which  was  to 
be  instituted,  and  this  for  a  light  of  the  nations, 
we  see  and  are  persuaded  that  men  approach 
God,  leaving  their  idols  and  other  unrighteous- 
ness, through  the  name  of  Him  who  was  crucified, 
Jesus  Christ,  and  abide  by  their  confession  even 
unto  death,  and  maintain  piety.  Moreover,  by 
the  works  and  by  the  attendant  miracles,  it  is 
possible  for  all  to  understand  that  He  is  the  new 
law,  and  the  new  covenant,  and  the  expectation 
of  those  who  out  of  every  people  wait  for  the 
good  things  of  God.  For  the  true  spiritual  Israel, 
and  descendants  of  Judah,  Jacob,  Isaac,  and 
Abraham  (who  in  uncircumcision  was  approved 
of  and  blessed  by  God  on  account  of  his  faith, 
and  called  the  father  of  many  nations),  are  we 
who  have  been  led  to  God  through  this  crucified 
Christ,  as  shall  be  demonstrated  while  we  pro- 
ceed. 

CHAP.     XII. THE     JEWS     VIOLATE     THE      ETERNAL 

LAW,    AND    INTERPRET   ILL   THAT   OF   MOSES. 

I  also  adduced  another  passage  in  which 
Isaiah  exclaims  :  " '  Hear  My  words,  and  your 
soul  shall  live  ;  and  I  will  make  an  everlasting 
covenant  with  you,  even  the  sure  mercies  of 
David.  Behold,  I  have  given  Him  for  a  witness 
to  the  people  :  nations  which  know  not  Thee 
shall  call  on  Thee  ;  peoples  who  know  not  Thee 
shall  escape  to  Thee,  because  of  thy  God,  the 
Holy  One  of  Israel ;  for  He  has  glorified  Thee.'^ 


'  According  to  the  LXX.,  Isa.  li,  4,  5. 

^  Jcr.  xxxi.  31,  32. 

^  Isa.  Iv.  3  rf.  according  to  LXX. 


This  same  law  you  have  despised,  and  His  new 
holy  covenant  you  have  slighted  ;  and  now  you 
neither  receive  it,  nor  repent  of  your  evil  deeds. 
'  For  your  ears  are  closed,  your  eyes  are  bUnded, 
and  the  heart  is  hardened,'  Jeremiah  ^  has  cried  ; 
yet  not  even  then  do  you  listen.  The  Lawgiver 
is  present,  yet  you  do  not  see  Him ;  to  the  poor 
the  Gospel  is  preached,  the  blind  see,  yet  you 
do  not  understand.  You  have  now  need  of  a 
second  circumcision,  though  you  glory  greatly 
in  the  flesh.  The  new  law  requires  you  to  keep 
perpetual  sabbath,  and  you,  because  you  are  idle 
for  one  day,  suppose  you  are  pious,  not  discern- 
ing why  this  has  been  commanded  you  :  and  if 
you  eat  unleavened  bread,  you  say  the  will  of 
God  has  been  fulfilled.  The  Lord  our  God  does 
not  take  pleasure  in  such  observances  :  if  there 
is  any  perjured  person  or  a  thief  among  you,  let 
him  cease  to  be  so ;  if  any  adulterer,  let  him 
repent ;  then  he  has  kept  the  sweet  and  true 
sabbaths  of  God.  If  any  one  has  impure  hands, 
let  him  wash  and  be  pure, 

CHAP.    XIII. ISAIAH   TEACHES   THAT    SINS   ARE 

FORGIVEN   THROUGH    CHRIST'S    BLOOD. 

"  For  Isaiah  did  not  send  you  to  a  bath,  there  to 
wash  away  murder  and  other  sins,  which  not  even 
all  the  water  of  the  sea  were  sufficient  to  purge  ; 
but,  as  might  have  been  expected,  this  was  that 
saving  bath  of  the  olden  time  which  followed  5 
those  who  repented,  and  who  no  longer  were 
purified  by  the  blood  of  goats  and  of  sheep, 
or  by  the  ashes  of  an  heifer,  or  by  the  offerings 
of  fine  flour,  but  by  faith  through  the  blood  of 
Christ,  and  through  His  death,  who  died  for  this 
very  reason,  as  Isaiah  himself  said,  when  he 
spake  thus  :  '  The  Lord  shall  make  bare  His 
holy  arm  in  the  eyes  of  all  the  nations,  and  all 
the  nations  and  the  ends  of  the  earth  shall  see 
the  salvation  of  God.  Depart  ye,  depart  ye,  de- 
part ye,'^  go  ye  out  from  thence,  and  touch  no 
unclean  thing  ;  go  ye  out  of  the  midst  of  her,  be 
ye  clean  that  bear  the  vessels  of  the  Lord,  for  7 
ye  go  not  with  haste.  For  the  Lord  shall  go  be- 
fore you ;  and  the  Lord,  the  God  of  Israel,  shall 
gather  you  together.  Behold,  my  servant  shall 
deal  prudently ;  and  He  shall  be  exalted,  and  be 
greatly  glorified.  As  many  were  astonished  at 
Thee,  so  Thy  form  and  Thy  glory  shall  be  marred 
more  than  men.  So  shall  many  nations  be  as- 
tonished at  Him,  and  the  kings  shall  sliut  their 
mouths ;  for  that  which  had  not  been  told  them 
concerning  Him  shall  they  see,  and  that  which 
they  had  not  heard  shall  they  consider.     Lord, 


■•  Not  in  Jeremiah;  some  would  insert,  in  place  of  Jeremiah,  Isaiah 
or  John.  [St.  John  xii.  40;  Isa.  vi.  10;  where  see  full  references  in 
the  English  margin.  But  comp.  Jeremiah  vii.  24,  26,  xi.  8,  and  xvii. 
23.] 

5  I.  Cor.  X.  4.  Otto  reads:  which  he  mentioned  and  which  was 
for  those  who  repented. 

6  Three  times  in  Justin,  not  in  LXX. 

7  Deviating  slightly  from  LXX.,  omitting  a  clause. 


DIALOGUE    WITH    TRYPHO. 


201 


who  hath  beHeved  our  report  ?  and  to  whom  is 
the  arm  of  the  Lord  revealed?  We  have  an- 
nounced Him  as  a  child  before  Him,  as  a  root 
in  a  dry  ground.  He  hath  no  form  or  comeliness, 
and  when  we  saw  Him  He  had  no  form  or  beauty  ; 
but  His  form  is  dishonoured,  and  fails  more  than 
the  sons  of  men.  He  is  a  man  in  affliction,  and 
acquainted  with  bearing  sickness,  because  His 
face  has  been  turned  away ;  He  was  despised, 
and  we  esteemed  Him  not.  He  bears  our  sins, 
and  is  distressed  for  us  ;  and  we  esteemed  Him 
to  be  in  toil  and  in  affliction,  and  in  evil  treat- 
ment. But  He  was  wounded  for  our  transgres- 
sions. He  was  bruised  for  our  iniquities ;  the 
chastisement  of  our  peace  was  upon  Him.  With 
His  stripes  we  are  healed.  All  we,  like  sheep, 
have  gone  astray.  Every  man  has  turned  to  his 
own  way  ;  and  the  Lord  laid  on  Him  our  iniqui- 
ties, and  by  reason  of  His  oppression  He  opens 
not  His  mouth.  He  was  brought  as  a  sheep  to 
the  slaughter  ;  and  as  a  lamb  before  her  shearer 
is  dumb,  so  He  openeth  not  His  mouth.  In  His 
humiliation  His  judgment  was  taken  away.  And 
who  shall  declare  His  generation?  For  His  life 
is  taken  from  the  earth.  Because  of  the  trans- 
gressions of  my  people  He  came  unto  death. 
And  I  will  give  the  wicked  for  His  grave,  and 
the  rich  for  His  death,  because  He  committed 
no  iniquity,  and  deceit  was  not  found  in  His 
mouth.  And  the  Lord  wills  to  purify  Him  from 
affliction.  If  he  has  been  given  for  sin,  your 
soul  shall  see  a  long-lived  seed.  And  the  Lord 
wills  to  take  His  soul  away  from  trouble,  to  show 
Him  light,  and  to  form  Him  in  understanding,  to 
justify  the  righteous  One  who  serves  many  well. 
And  He  shall  bear  our  sins ;  therefore  He  shall 
inherit  many,  and  shall  divide  the  spoil  of  the 
strong,  because  His  soul  was  delivered  to  death ; 
and  He  was  numbered  with  the  transgressors, 
and  He  bare  the  sins  of  many,  and  was  delivered 
for  their  transgression.  Sing,  O  barren,  who 
bearest  not ;  break  forth  and  cry  aloud,  thou 
who  dost  not  travail  in  pain  :  for  more  are  the 
children  of  the  desolate  than  the  children  of 
the  married  wife.  For  the  Lord  said.  Enlarge 
the  place  of  thy  tent  and  of  thy  curtains ;  fix 
them,  spare  not,  lengthen  thy  cords,  an*l  strength- 
en thy  stakes  ;  stretch  forth  to  thy  right  and  thy 
left ;  and  thy  seed  shall  inherit  the  Gentiles,  and 
thou  shalt  make  the  desolate  cities  to  be  inherited. 
Fear  not  because  thou  art  ashamed,  neither  be 
thou  confounded  because  thou  hast  been  re- 
proached ;  for  thou  shalt  forget  everlasting 
shame,  and  shalt  not  remember  the  reproach  of 
thy  widowliood,  because  the  Lord  has  made  a 
name  for  Himself,  and  He  who  has  redeemed 
thee  shall  be  called  through  the  whole  earth  the 
God  of  Israel.     The  Lord  has  called  thee  as  '  a 


'  LXX.  "  not  as,"  etc. 


woman  forsaken  and  grieved  in  spirit,  as '  a  wo- 
man hated  from  her  youth.' ^ 

CHAP.    XIV.  RIGHTEOUSNESS     IS     NOT     PLACED     IN 

JEWISH    RITES,  BUT    IN   THE   CONVERSION   OF  THE 
HEART   GIVEN    IN    BAFflSiM    BY    CHRIST. 

"  By  reason,  therefore,  of  this  laver  of  repent- 
ance and  knowledge  of  God,  which  has  been 
ordained  on  account  of  the  transgression  of  God's 
people,  as  Isaiah  cries,  we  have  believed,  and 
testify  that  that  very  baptism  which  he  announced 
is  alone  able  to  purify  those  who  have  repented  ; 
and  this  is  the  water  of  life.  But  the  cisterns 
which  you  have  dug  for  yourselves  are  broKen 
and  profitless  to  you.  For  what  is  the  use  of 
that  baptism  which  cleanses  the  flesh  and  body 
alone?  Baptize  the  soul  from  wrath  and  from 
covetousness,  from  envy,  and  from  hatred ;  and, 
lo  !  the  body  is  pure.  For  this  is  the  symbolic 
significance  of  unleavened  bread,  that  you  do  not 
commit  the  old  deeds  of  wicked  leaven.  But 
you  have  understood  all  things  in  a  carnal  sense, 
and  you  suppose  it  to  be  piety  if  you  do  such 
things,  while  your  souls  are  filled  with  deceit, 
and,  in  short,  with  every  wickedness.  According- 
ly, also,  after  the  seven  days  of  eating  unleavened 
bread,  God  commanded  them  to  mingle  new 
leaven,  that  is,  the  performance  of  other  works, 
and  not  the  imitation  of  the  old  and  evil  works. 
And  because  this  is  what  this  new  Lawgiver  de- 
mands of  you,  I  shall  again  refer  to  the  words 
which  have  been  quoted  by  me,  and  to  others 
also  which  have  been  passed  over.  They  are  re- 
lated by  Isaiah  to  the  following  effect :  '  Hearken 
to  me,  and  your  soul  shall  live ;  and  I  will  make 
with  you  an  everlasting  covenant,  even  the  sure 
mercies  of  David.  Behold,  I  have  gi\-en  Him 
for  a  witness  to  the  people,  a  leader  and  com- 
mander to  the  nations.  Nations  which  know  not 
Thee  shall  call  on  Thee  ;  and  peoples  who  know 
not  Thee  shall  escape  unto  Thee,  because  of  Thy 
God,  the  Holy  One  of  Israel,  for  He  has  glorified 
Thee.  Seek  ye  God ;  and  when  you  find  Him, 
call  on  Him,  so  long  as  He  may  be  nigh  you. 
Let  the  wicked  forsake  his  ways,  and  the  un- 
righteous man  his  thoughts  ;  and  let  him  return 
unto  the  Lord,  and  he  will  obtain  mercy,  because 
He  will  abundantly  pardon  your  sins.  For  my 
thoughts  are  not  as  your  thoughts,  neither  are 
my  ways  as  your  ways  ;  but  as  far  removed  as  the 
heavens  are  from  the  earth,  so  far  is  my  way  re- 
moved from  your  way,  and  your  thoughts  from 
my  thoughts.  For  as  the  snow  or  the  rain  de- 
scends from  heaven,  and  shall  not  return  till  it 
waters  the  earth,  and  makes  it  bring  forth  and 
bud,  and  gives  seed  to  the  sower  and  bread  for 
food,  so  shall  My  word  be  that  goeth  forth  out  of 
My  mouth  :  it  shall  not  return  until  it  shall  have 


2  Isa.  lii.  10 


ff.  following  the  LXX.  on  to  liv.  6. 


202 


DIALOGUE   WITH   TRYPHO. 


accomplished  all  that  I  desired,  and  I  shall  make 
My  commandments  prosperous.  For  ye  shall 
go  out  with  joy,  and  be  taught  with  gladness. 
For  the  mountains  and  the  hills  shall  leap  while 
they  expect  you,  and  all  the  trees  of  the  fields 
shall  applaud  with  their  branches  :  and  instead 
of  the  thorn  shall  come  up  the  cypress,  and  in- 
stead of  the  brier  shall  come  up  the  myrtle.  And 
the  Lord  shall  be  for  a  name,  and  for  an  ever- 
lasting sign,  and  He  shall  not  fail  ! ' '  Of  these 
and  such  like  words  written  by  the  prophets,  O 
Trypho,"  said  I,  "  some  have  reference  to  the 
first  advent  of  Christ,  in  which  He  is  preached 
as  inglorious,  obscure,  and  of  mortal  appearance  : 
but  others  had  reference  to  His  second  advent, 
when  He  shall  appear  in  glory  and  above  the 
clouds  ;  and  your  nation  shall  see  and  know  Him 
whom  they  have  pierced,  as  Hosea,  one  of  the 
twelve  prophets,  and  Daniel,  foretold. 


CHAP.    XV. 


IN    WHAT    THE    TRUE 
SISTS. 


FASTING     CON- 


"  Learn,  therefore,  to  keep  the  true  fast  of  God, 
as  Isaiah  says,  that  you  may  please  God.  Isaiah 
has  cried  thus  :  '  Shout  vehemently,  and  do  not 
spare  :  lift  up  thy  voice  as  with  a  trumpet,  and 
show  My  people  their  transgressions,  and  the 
house  of  Jacob  their  sins.  They  seek  Me  from 
day  to  day,  and  desire  to  know  My  ways,  as  a 
nation  that  did  righteousness,  and  forsook  not 
the  judgment  of  God.  They  ask  of  Me  now 
righteous  judgment,  and  desire  to  draw  near  to 
God,  saying.  Wherefore  have  we  fasted,  and  Thou 
seest  not  ?  and  afflicted  our  souls,  and  Thou  hast 
not  known  ?  Because  in  the  days  of  your  fasting 
you  find  your  own  pleasure,  and  oppress  all  those 
who  are  subject  to  you.  Behold,  ye  fast  for 
strifes  and  debates,  and  smite  the  humble  with 
your  fists.  Why  do  ye  fast  for  Me,  as  to-day,  so 
that  your  voice  is  heard  aloud  ?  This  is  not  the 
fast  which  I  have  chosen,  the  day  in  which  a  man 
shall  afflict  his  soul.  And  not  even  if  you  bend 
your  neck  like  a  ring,  or  clothe  yourself  in  sack- 
cloth and  ashes,  shall  you  call  this  a  fast,  and  a 
day  acceptable  to  the  Lord.  This  is  not  the  fast 
which  I  have  chosen,  saith  the  Lord ;  but  loose 
every  unrighteous  bond,  dissolve  the  terms  of 
wrongous  covenants,  let  the  oppressed  go  free, 
and  avoid  every  iniquitous  contract.  Deal  thy 
bread  to  the  hungry,  and  lead  the  homeless  poor 
under  thy  dwelling  ;  if  thou  seest  the  naked,  clothe 
him  ;  and  do  not  hide  thyself  from  thine  own 
flesh.  Then  shall  thy  light  break  forth  as  the 
morning,  and  thy  garments  ^  shall  rise  up  quickly  : 
and  thy  righteousness  shall  go  before  thee,  and 
the  glory  of  God  shall  envelope  thee.  Then 
shalt  thou  cry,  and  the  Lord  shall  hear  thee  : 


'  Isa.  Iv.  3  to  end. 

*  iixaTia:  some  read  ia^ara,  as  in  LXX., "  thy  health,"  the  better 
reading  probably. 


while  thou  art  speaking.  He  will  say.  Behold,  I 
am  here.  And  if  thou  take  away  from  thee  the 
yoke,  and  the  stretching  out  of  the  hand,  and  the 
word  of  murmuring ;  and  shalt  give  heartily  thy 
bread  to  the  hungry,  and  shalt  satisfy  the  afflicted 
soul ;  then  shall  thy  light  arise  in  the  darkness, 
and  thy  darkness  shall  be  as  the  noon-day  :  and 
thy  God  shall  be  with  thee  continually,  and  thou 
shalt  be  satisfied  according  as  thy  soul  desireth, 
and  thy  bones  shall  become  fat,  and  shall  be  as 
a  watered  garden,  and  as  a  fountain  of  water,  or 
as  a  land  where  water  fails  not.'^  'Circumcise, 
therefore,  the  foreskin  of  your  heart,'  as  the  words 
of  God  in  all  these  passages  demand." 

CHAP.    XVI. CIRCUMCISION  GIVEN  AS  A  SIGN,  THAT 

THE  JEWS  MIGHT  BE  DRIVEN  AWAY  FOR  THEIR 
EVIL  DEEDS  DONE  TO  CHRIST  AND  THE  CHRIS- 
TIANS. 

"And  God  himself  proclaimed  by  Moses, 
speaking  thus  :  '  And  circumcise  the  hardness  of 
your  hearts,  and  no  longer  stiffen  the  neck.  For 
the  Lord  your  God  is  both  Lord  of  lords,  and  a 
great,  mighty,  and  terrible  God,  who  regardeth 
not  persons,  and  taketh  not  rewards.'  ^  And  in 
Leviticus  :  '  Because  they  have  transgressed  against 
Me,  and  despised  Me,  and  because  they  have 
walked  contrary  to  Me,  I  also  walked  contrary  to 
them,  and  I  shall  cut  them  off  in  the  land  of  their 
enemies.  Then  shall  their  uncircumcised  heart 
be  turned.'  5  For  the  circumcision  according  to 
the  flesh,  which  is  from  Abraham,  was  given  for 
a  sign ;  that  you  may  be  separated  from  other 
nations,  and  from  us ;  and  that  you  alone  may 
suffer  that  which  you  now  justly  suffer ;  and  that 
your  land  may  be  desolate,  and  your  cities  burned 
with  fire  ;  and  that  strangers  may  eat  your  fruit 
in  your  presence,  and  not  one  of  you  may  go  up 
to  Jerusalem."^  For  you  are  not  recognised  among 
the  rest  of  men  by  any  other  mark  than  your 
fleshly  circumcision.  For  none  of  you,  I  suppose, 
will  venture  to  say  that  God  neither  did  nor  does 
foresee  the  events,  which  are  future,  nor  fore- 
ordained his  deserts  for  each  one.  Accordingly, 
these  things  have  happened  to  you  in  fairness 
and  justice,  for  you  have  slain  the  Just  Onq,  and 
His  prophets  before  Him ;  and  now  you  reject 
those  who  hope  in  Him,  and  in  Him  who  sent 
Him  —  God  the  Almighty  and  Maker  of  all 
things  —  cursing  in  your  synagogues  those  that 
believe  on  Christ.  For  you  have  not  the  power 
to  lay  hands  upon  us,  on  account  of  those  who 
now  have  the  mastery.  But  as  often  as  you 
could,  you  did  so.  Wherefore  God,  by  Isaiah, 
calls  to  you,  saying,  '  Behold  how  the  righteous 


3  Isa.  Iviii.  I-I2. 

*  Deut.  X.  i6  f. 

5  Lev.  xxvi.  <jo,  41. 

^  See  ApoL,  \.  47.  The  Jews  [By  Hadrian's  recent  edict]  were 
prohibited  by  law  from  entering  Jerusalem  on  pain  of  death.  And  so 
Justin  sees  in  circumcision  their  own  punishment. 


DIALOGUE   WITH    TRYPHO. 


20' 


man  perished,  and  no  one  regards  it.  For  the 
righteous  man  is  taken  away  from  before  iniquity. 
His  grave  shall  be  in  peace,  he  is  taken  away 
from  the  midst.  Draw  near  hither,  ye  lawless 
children,  seed  of  the  adulterers,  and  children  of 
the  whore.  Against  whom  have  you  sported 
yourselves,  and  against  whom  have  you  opened 
the  mouth,  and  against  whom  have  you  loosened 
the  tojigue  ?  ' ' 

CHAP.    XVII. THE   JEWS    SENT    PERSONS    THROUGH 

THE    WHOLE    EARTH    TO    SPREAD    CALUMNIES    ON 
CHRISTIANS. 

"  For  Other  nations  have  not  inflicted  on  us  and 
on  Christ  this  wrong  to  such  an  extent  as  you  have, 
who  in  very  deed  are  the  authors  of  the  wicked 
prejudice  against  the  Just  One,  and  us  who  hold 
by  Him.  For  after  that  you  had  crucified  Him, 
the  only  blameless  and  righteous  Man,  —  through 
whose  stripes  those  who  approach  the  Father  by 
Him  are  healed,  —  when  you  knew  that  He  had 
risen  from  the  dead  and  ascended  to  heaven,  as 
the  prophets  foretold  He  would,  you  not  only 
did  not  repent  of  the  wickedness  which  you  had 
committed,  but  at  that  time  you  selected  and 
sent  out  from  Jerusalem  chosen  men  through  all 
the  land  to  tell  that  the  godless  heresy  of  the 
Christians  had  sprung  up,  and  to  publish  those 
things  which  all  they  who  knew  us  not  speak 
against  us.  So  that  you  are  the  cause  not  only 
of  your  own  unrighteousness,  but  in  fact  of  that 
of  all  other  men.  And  Isaiah  cries  justly  :  '  By 
reason  of  you,  My  name  is  blasphemed  among 
the  Gentiles.'  ^  And  :  '  Woe  unto  their  soul  !  be- 
cause they  have  devised  an  evil  device  against 
themselves,  saying.  Let  us  bind  the  righteous,  for 
he  is  distasteful  to  us.  Therefore  they  shall  eat 
the  fruit  of  their  doings.  Woe  unto  the  wicked  ! 
evil  shall  be  rendered  to  him  according  to  the 
works  of  his  hands.'  And  again,  in  other 
words  :  ^  '  Woe  unto  them  that  draw  their  iniqui- 
ty as  with  a  long  cord,  and  their  transgressions 
as  with  the  harness  of  a  heifer's"  yoke  :  who  say. 
Let  his  speed  come  near ;  and  let  the  counsel 
of  the  Holy  One  of  Israel  come,  that  we  may 
know  it.  Woe  unto  them  that  call  evil  good, 
and  good  evil ;  that  put  light  for  darkness,  and 
darkness  for  light ;  that  put  bitter  for  sweet,  and 
sweet  for  bitter  ! '  *  Accordingly,  you  displayed 
great  zeal  in  publishing  throughout  all  the  land 
bitter  and  dark  and  unjust  things  against  the  only 
blameless  and  righteous  Light  sent  by  God. 

For  He  appeared  distasteful  to  you  when  He 
cried  among  you,  '  It  is  written,  My  house  is  the 
house  of  prayer ;  but  ye  have  made  it  a  den  of 
thieves  ! '  5     He  overthrew  also  the  tables  of  the 


'  Isa.  Ivii.  1-4. 

2  Isa.  Hi.  5. 

3  Isa.  iii.  9  ff. 

*  Isa.  V.  18,  20. 
5  Matt.  xxi.  13. 


money-changers  in  the  temple,  and  exclaimed, 
'  Woe  unto  you,  Scribes  and  Pharisees,  hypo- 
crites !  because  ye  pay  tithe  of  mint  and  rue,  but 
do  not  observe  the  love  of  God  and  justice.  Ye 
whited  sepulchres  !  appearing  beautiful  outward, 
but  are  within  full  of  dead  men's  bones. "^  And 
to  the  Scribes,  '  Woe  unto  you,  Scribes  !  for  ye 
have  the  kt^ys,  and  ye  do  not  enter  in  yourselves, 
and  them  that  are  entering  in  ye  hinder ;  ye 
blind  guides  ! ' 

CHAP.    XVIII. CHRISTI.-VNS     WOULD     ORSERVE     THE 

L.AVV,    IF    THEY     DID     NOT     KNOW     WHY     IT     WAS 
INSTITUTED. 

"  For  since  you  have  read,  O  Trypho,  as  you 
yourself  admitted,  the  doctrines  taught  by  our 
Saviour,  I  do  not  think  that  I  have  done  fool- 
ishly in  adding  some  short  utterances  of  His  to 
the  prophetic  statements.  Wash  therefore,  and 
be  now  clean,  and  put  away  iniquity  from  your 
souls,  as  God  bids  you  be  washed  in  this  laver, 
and  be  circumcised  with  the  true  circumcision. 
For  we  too  would  observe  the  fleshly  circumcision, 
and  the  Sabbaths,  and  in  short  all  the  feasts,  if 
we  did  not  know  for  what  reason  they  were  en- 
joined you,  —  namely,  on  account  of  your  trans- 
gressions and  the  hardness  of  your  hearts.  For 
if  we  patiently  endure  all  things  contrived  against 
us  by  wicked  men  and  demons,  so  that  even 
amid  cruelties  unutterable,  death  and  torments, 
we  pray  for  mercy  to  those  who  inflict  such 
things  upon  us,  and  do  not  wish  to  give  the  least 
retort  to  any  one,  even  as  the  new  Lawgiver 
commanded  us :  how  is  it,  Trypho,  that  we 
would  not  observe  those  rites  which  do  not  harm 
us,  —  I  speak  of  fleshly  circumcision,  and  Sab- 
baths, and  feasts? 

CHAP.      XIX. CIRCUMCISION       UNKNOWN       BEFORE 

ABRAHAM.      THE    LAW    WAS    GIVEN    BY    MOSES   ON 
ACCOUNT    OF   THE    HARDNESS    OF   THEIR    HEARTS. 

"  It  is  this  about  wliich  we  are  at  a  loss,  and 
with  reason,  because,  while  you  endure  such 
things,  you  do  not  observe  all  the  other  customs 
which  we  are  now  discussing." 

"This  circumcision  is  not,  however,  necessary 
for  all  men,  but  for  you  alone,  in  order  that,  as  I 
have  already  said,  you  may  suffer  these  things 
which  you  now  justly  suffer.  Nor  do  we  receive 
that  useless  baptism  of  cisterns,  for  it  has  noth- 
ing to  do  with  this  baptism  of  life.  Wherefore 
also  God  has  announced  that  you  have  forsaken 
Him,  the  living  fountain,  and  digged  for  your- 
selves broken  cisterns  which  can  hold  no  water. 
Even  you,  who  are  the  circumcised  according  to 
the  flesh,  have  need  of  our  circumcision;  but  we, 
having  the  latter,  do  not  require  the  former. 
For  if  it  were  necessary,  as  you  suppose,  God 


<>  This  and  following  quotation  taken  promiscuously  from  Matt 
xxiii.  and  Luke  xi. 


>04 


DIALOGUE   WITH   TRYPHO. 


would  not  have  made  Adam  uncircumcised ; 
would  not  have  had  respect  to  the  gifts  of  Abel 
when,  being  uncircumcised,  he  offered  sacrifice  ; 
and  would  not  have  been  pleased  with  the  uncir- 
cumcision  of  Enoch,  who  was  not  found,  because 
God  had  translated  him.  Lot,  being  uncircum- 
cised, was  saved  from  Sodom,  the  angels  them- 
selves and  the  Lord  sending  him  out.  Noah 
was  the  beginning  of  our  race  ;  yet,  uncircum- 
cised, along  with  his  children  he  went  into  the 
ark.  Melchizedek,  the  priest  of  the  Most  High, 
was  uncircumcised ;  to  whom  also  Abraham, 
the  first  who  received  circumcision  after  the  flesh, 
gave  tithes,  and  he  blessed  him :  after  whose 
order  God  declared,  by  the  mouth  of  David, 
that  He  would  establish  the  everlasting  priest. 
Therefore  to  you  alone  this  circumcision  was 
necessary,  in  order  that  the  people  may  be  no 
people,  and  the  nation  no  nation  ;  as  also  Hosea,' 
one  of  the  twelve  prophets,  declares.  Moreover, 
all  those  righteous  men  already  mentioned, 
though  they  kept  no  Sabbaths,^  were  pleasing  to 
God ;  and  after  them  Abraham  with  all  his  de- 
scendants until  Moses,  under  whom  your  nation 
appeared  unrighteous  and  ungrateful  to  God, 
makins  a  calf  in  the  wilderness  :  wherefore  God, 
accommodating  Himself  to  that  nation,  enjomed 
them  also  to  offer  sacrifices,  as  if  to  His  name, 
in  order  that  you  might  not  ser\^e  idols.  Which 
precept,  however,  you  have  not  observed  ;  nay, 
you  sacrificed  your  children  to  demons.  And 
you  were  commanded  to  keep  Sabbaths,  that  you 
might  retain  the  memorial  of  God.  For  His 
word  makes  this  announcement,  saying,  'That 
ye  may  know  that  I  am  God  who  redeemed 
you.'  3 

CHAP.   XX.  —  WHY   CHOICE   OF  MEATS   WAS   PRE- 
SCRIBED. 

"  Moreover,  you  were  commanded  to  abstain 
from  certain  kinds  of  food,  in  order  that  you 
might  keep  God  before  your  eyes  while  you  ate 
and  drank,  seeing  that  you  were  prone  and  very 
ready  to  depart  from  His  knowledge,  as  Moses 
also  affirms  :  '  The  people  ate  and  drank,  and 
rose  up  to  play.'  ■*  And  again  :  'Jacob  ate,  and 
was  satisfied,  and  waxed  fat ;  and  he  who  was 
beloved  kicked  :  he  waxed  fat,  he  grew  thick,  he 
was  enlarged,  and  he  forsook  God  who  had  made 
him.'  5  For  it  was  told  you  by  Moses  in  the 
book  of  Genesis,  that  God  granted  to  Noah, 
being  a  just  man,  to  eat  of  every  animal,  but  not 
of  flesh  with  the  blood,  which  is  dead.""  ^     And 


'  Hos.  i.  and  ii. 

2  [They  did  not  Fiabbatize;  but  Justin  does  not  deny  what  is  im- 
plied in  many  Scriptures,  that  they  marked  the  week,  and  noted  the 
seventh  day.     Gen.  ii.  3,  viii.  10,  12.] 

3  Rzek.  XX.  12. 
<  Ex.  xxxii.  6. 

5  Deut.  xxxii.  15. 

6  vtKftl.^La^.ov ,  or  "  dieth  of  itself;"  com.  reading  was  ixpiixaiov, 
which  was  supposed  to  be  derived  from  eKpiirTuj,  and  to  mean  "  which 
ought  to  be  cast  out:  "  the  above  was  suggested  by  H,  Stephanus. 


as  he  was  ready  to  say,  "  as  the  green  herbs,"  I 
anticipated  him  :  "  Why  do  you  not  receive  this 
statement,  '  as  the  green  herbs,'  in  the  sense  in 
which  it  was  given  by  God,  to  wit,  that  just  as  God 
has  granted  the  herbs  for  sustenance  to  man,  even 
so  has  He  given  the  animals  for  the  diet  of  flesh? 
But,  you  say,  a  distinction  was  laid  down  there, 
after  to  Noah,  because  we  do  not  eat  certain 
herbs.  As  you  interpret  it,  the  thing  is  incredi- 
ble. And  first  I  shall  not  occupy  myself  with 
this,  though  able  to  say  and  to  hold  that  every 
vegetable  is  food,  and  fit  to  be  eaten.  But 
although  we  discriminate  between  green  herbs, 
not  eating  all,  we  refrain  from  eating  some,  not 
because  they  are  common  or  unclean,  but  be- 
cause they  are  bitter,  or  deadly,  or  thorny.  But 
we  lay  hands  on  and  take  of  all  herbs  which  are 
sweet,  ver}'  nourishing  and  good,  whether  they 
are  marine  or  land  plants.  Thus  also  God  by  the 
mouth  of  Moses  commanded  you  to  abstain 
from  unclean  and  improper  7  and  violent  animals  : 
when,  moreover,  though  you  were  eating  manna 
in  the  desert,  and  were  seeing  all  those  wondrous 
acts  wrought  for  you  by  God,  you  made  and  wor- 
shipped the  golden  calf.**  Hence  he  cries  con- 
tinually, and  justly,  'They  are  foolish  children, 
in  whom  is  no  faith.  '  ^ 

CHAP.  XXI. SABBATHS  WERE  INSTITUTED  ON  AC- 
COUNT OF  THE  people's  SINS,  AND  NOT  FOR  A 
WORK   OF    RIGHTEOUSNESS. 

"  Moreover,  that  God  enjoined  you  to  keep 
the  Sabbath,  and  impose  on  you  other  precepts 
for  a  sign,  as  I  have  already  said,  on  account  of 
your  unrighteousness,  and  that  of  your  fathers,  — 
as  He  declares  that  for  the  sake  of  the  nations, 
lest  His  name  be  profaned  among  them,  there- 
fore He  permitted  some  of  you  to  remain  alive, — 
these  words  of  His  can  prove  to  you  :  they  are 
narrated  by  Ezekiel  thus  :  I  am  the  Lord  your 
God ;  walk  in  My  statutes,  and  keep  My  judg- 
ments, and  take,  no  part  in  the  customs  of  Egypt ; 
and  hallow  My  Sabbaths ;  and  they  shall  be  a 
sign  between  Me  and  you,  that  ye  may  know  that 
I  am  the  Lord  your  God.  Notwithstanding  ye 
rebelled  against  Me,  and  }'our  children  walked 
not  in  My  statutes,  neither  kept  My  judgments 
to  do  them  :  which  if  a  man  do,  he  shall  live  in 
them.  But  they  polluted  My  Sabbaths.  And  I 
said  that  I  would  pour  out  My  fury  upon  them 
in  the  wilderness,  to  accomplish  My  anger  upon 
them  ;  yet  I  did  it  not ;  that  My  name  might 
not  be  altogether  profaned  in  the  sight  of  the 
heathen.     I  led  them  out  before  their  eyes,  and 


7  aoiKO<;   itai   Trapdvoixo^. 

8  "  The  reasoning  of  St.  Justin  is  not  quite  clear  to  interpreters. 
As  we  abstain  from  some  herbs,  not  because  they  are  forbidden  by  law, 
but  because  they  are  deadly;  so  the  law  of  abstinence  from  improper 
and  violent  animals  was  imposed  not  on  Noah,  but  on  you  as  a  yoke 
on  account  of  your  sins."  — MaraNUS. 

9  Deut.  xxxii.  6,  20. 


DIALOGUE    WITH    TRYPHO. 


20: 


I  lifted  up  Mine  liand  unto  them  in  the  wilder- 
ness, that  I  would  scatter  them  among  the 
heathen,  and  disperse  them  through  the  coun- 
tries ;  because  they  had  not  executed  My  judg- 
ments, but  had  despised  My  statutes,  and  j^olluted 
My  Sabbaths,  and  their  eyes  were  after  the  devices 
of  their  fathers.  Wherefore  I  gave  them  also 
statutes  which  were  not  good,  and  judgments 
whereby  they  shall  not  live.  And  I  shall  i)ollute 
them  in  their  own  gifts,  that  I  may  destroy  all 
that  openeth  the  womb,  when  I  pass  through 
them.'  ' 

CHAP.    XXII.  —  so   ALSO   WERE   SACRIFICES   AND 
OBLATIONS. 

"  And  that  you  may  learn  that  it  was  for  the 
sins  of  your  own  nation,  and  for  their  idolatries, 
and  not  because  there  was  any  necessity  for  such 
sacrifices,  that  they  were  likewise  enjoined,  listen 
to  the  manper  in  which  He  speaks  of  these  by 
Auios,  one  of  the  twelve,  saying  :  '  Woe  unto  you 
that  desire  the  day  of  the  Lord  !  to  what  end 
is  this  day  of  the  Lord  for  you?  It  is  dark- 
ness and  not  light,  as  when  a  man  fiees  from  the 
face  of  a  lion,  and  a  bear  meets  him  ;  and  he 
goes  into  his  house,  and  leans  his  hands  against 
the  wall,  and  the  serpent  bites  him.  Shall  not 
the  day  of  the  Lord  be  darkness  and  not  light, 
even  very  dark,  and  no  brightness  in  it  ?  I  have 
hated,  I  have  despised  your  feast-days,  and  I 
will  not  smell  in  your  solemn  assemblies  :  where- 
fore, though  ye  offer  Me  your  burnt-offerings 
and  sacrifices,  I  will  not  accept  them  ;  neither  will 
I  regard  the  peace-offerings  of  your  presence. 
Take  thou  away  from  Me  the  multitude  of  thy 
songs  and  psalms  ;  I  will  not  hear  thine  instru- 
ments. But  let  judgment  be  rolled  down  as 
water,  and  righteousness  as  an  impassable  torrent. 
Have  ye  offered  unto  Me  victims  and  sacrifices 
in  the  wilderness,  O  house  of  Israel?  saith  the 
Lord.  And  have  ye  taken  up  the  tabernacle  of 
Moloch,  and  the  star  of  your  god  Raphan,  the 
figures  which  ye  made  for  yourselves  ?  And  I  will 
carry  you  away  beyond  Damascus,  saith  the  Lord, 
whose  name  is  the  Almighty  God.  Woe  to  them 
that  are  at  ease  in  Zion,  and  trust  in  the  moun- 
tain of  Samaria  :  those  who  are  named  among 
the  chiefs  have  plucked  away  the  first-fruits  of 
the  nations  :  the  house  of  Israel  have  entered  for 
themselves.  Pass  all  of  you  unto  Calneh,  and  see  ; 
and  from  thence  go  ye  unto  Hamath  the  great,  and 
go  down  thence  to  Gath  of  the  strangers,  the 
noblest  of  all  these  kingdoms,  if  their  boundaries 
are  greater  than  your  boundaries.  Ye  who  come 
to  the  evil  day,  who  are  approaching,  and  who  hold 
to  false  Sabbaths  ;  who  lie  on  beds  of  ivory,  and 
are  at  ease  upon  their  couches ;  who  eat  the 
lambs  out  of  the  flock,  and  the  sucking  calves  out 


'  Ezek.  XX.  19-26. 


of  the  midst  of  the  herd  ;  who  applaud  at  the 
sound  of  the  musical  instruments  ;  they  reckon 
them  as  stable,  and  not  as  fleeting,  who  drink 
wine  in  bowls,  and  anoint  themselves  with  the 
chief  ointments,  but  they  are  not  grieved  for  the 
affliction  of  Joseph.  AVherefore  now  they  shall 
be  captives,  among  the  first  of  the  nobles  who  are 
carried  away ;  and  the  house  of  evil-doers  shall 
be  removed,  and  the  neighing  of  horses  shall  be 
taken  away  from  l^phraim.^  And  again  by  Jere- 
miah :  'Collect  your  flesh,  and  sacrifices,  and 
eat :  for  concerning  neither  sacrifices  nor  liba- 
tions did  I  command  your  fathers  in  the  day  in 
which  I  took  them  by  the  hand  to  lead  them  out 
of  Egypt. ^  And  again  by  David,  in  the  forty-ninth 
Psalm,  He  thus  said  :  '  The  Ciod  of  gods,  the 
Lord  hath  spoken,  and  called  the  earth,  from  the 
rising  of  the  sun  unto  the  going  down  thereof. 
Out  of  Zion  is  the  perfection  of  His  beauty.  God, 
even  our  God,  shall  come  openly,  and  shall  not 
keep  silence.  Fire  shall  burn  before  Him,  and  it 
shall  be  very  temptestuous  round  about  Him.  He 
shall  call  to  the  heavens  above,  and  to  the  earth, 
that  He  may  judge  His  people.  Assemble  to 
Him  His  saints  ;  those  that  have  made  a  cove- 
nant with  Him  by  sacrifices.  And  the  heavens 
shall  declare  His  righteousness,  for  God  is  judge. 
Hear,  O  My  people,  and  I  will  speak  to  thee ; 
O  Israel,  and  I  will  testify  to  thee,  I  am  God, 
even  thy  God.  I  will  not  reprove  thee  for  thy 
sacrifices ;  thy  burnt-offerings  are  continually 
before  me.  I  will  take  no  bullocks  out  of  thy 
house,  nor  he-goats  out  of  thy  folds  :  for  all 
the  beasts  of  the  field  are  Mine,  the  herds  and 
the  oxen  on  the  mountains.  I  know  all  the 
fowls  of  the  heavens,  and  the  beauty  of  the  field 
is  Mine.  If  I  were  hungry,  I  would  not  tell  thee  ; 
for  the  world  is  Mine,  and  the  fulness  thereof. 
Will  I  eat  the  flesh  of  bulls,  or  drink  the  blood  of 
goats?  Offer  unto  God  the  sacrifice  of  praise, 
and  pay  thy  vows  unto  the  Most  High,  and  call 
upon  Me  in  the  day  of  trouble,  and  I  will  deliver 
thee,  and  thou  shalt  glorify  Me.  But  unto  the 
wicked  God  saith.  What  hast  thou  to  do  to  de- 
clare My  statutes,  and  to  take  My  covenant  into 
thy  mouth?  But  thou  hast  hated  instruction, 
and  cast  My  words  behind  thee.  \\'hen  thou 
sawest  a  thief,  thou  consentedst  with  him ;  and 
hast  been  partaker  with  the  adulterer.  Thy  mouth 
has  framed  evil,  and  thy  tongue  has  enfolded 
deceit.  Thou  sittest  and  speakest  against  thy 
brother-  thou  slanderest  thine  own  mother's 
son.  These  things  hast  thou  done,  and  I  kept 
silence  ;  thou  thoughtest  that  I  would  be  like 
thyself  in  wickedness.  I  will  reprove  thee,  and 
set  thy  sins  in  order  before  thine  eyes.  Now  con- 
sider this,  ye  that  forget  God,  lest  He  tear  you 
in  pieces,  and  there  be  none  to  deliver.     The 


2  Amos  V.  18  to  end,  vi,  1-7. 

3  Jer.  vii.  21  f. 


206 


DIALOGUE    WITH    TRYPHO. 


sacrifice  of  praise  shall  glorify  Me  ;  and  there  is 
the  way  in  which  I  shall  show  him  My  salvation.' 
Accordingly  He  neither  takes  sacrifices  from 
you  nor  commanded  them  at  first  to  be  offered 
because  they  are  needful  to  Him,  but  because 
of  your  sins.  For  indeed  the  temple,  which  is 
called  the  temple  in  Jerusalem,  He  admitted  to 
be  His  house  or  court,  not  as  though  He  needed 
it,  but  in  order  that  you,  in  this  view  of  it,  giving 
yourselves  to  Him,  might  not  worship  idols. 
And  that  this  is  so,  Isaiah  says  :  '  What  house 
have  ye  built  Me  ?  saith  the  Lord.  Heaven  is 
My  throne,  and  earth  is  My  footstool.'  ^ 

CHAP.    XXXm. THE    OPINION     OF    THE     JEWS    RE- 
GARDING  THE    LAW    DOES    AN    INJURY   TO    GOD. 

"  But  if  we  do  not  admit  this,  we  shall  be  lia- 
ble to  fall  into  foolish  opinions,  as  if  it  were  not 
the  same  God  who  existed  in  the  times  of  Enoch 
and  all  the  rest,  who  neither  were  circumcised 
after  the  flesh,  nor  observed  Sabbaths,  nor  any 
other  rites,  seeing  that  Moses  enjoined  such  ob- 
servances ;  or  that  God  has  not  wished  each 
race  of  mankind  continually  to  perform  the 
same  righteous  actions  :  to  admit  which,  seems 
to  be  ridiculous  and  absurd.  Therefore  we 
must  confess  that  He,  who  is  ever  the  same,  has 
commanded  these  and  such  like  institutions  on 
account  of  sinful  men,  and  we  must  declare  Him 
to  be  benevolent,  foreknowing,  needing  nothing, 
righteous  and  good.  But  if  this  be  not  so,  tell 
me,  sir,  what  you  think  of  those  matters  which 
we  are  investigating."  And  when  no  one  re- 
sponded :  "  Wherefore,  Trypho,  I  will  proclaim 
to  you,  and  to  those  who  wish  to  become  prose- 
lytes, the  divine  message  which  I  heard  from 
that  man.3  Do  you  see  that  the  elements  are 
not  idle,  and  keep  no  Sabbaths  ?  Remain  as 
you  were  born.  For  if  there  was  no  need  of 
circumcision  before  Abraham,  or  of  the  observ- 
ance of  Sabbaths,  of  feasts  and  sacrifices,  before 
Moses ;  no  more  need  is  there  of  them  now, 
after  that,  according  to  the  will  of  God,  Jesus 
Christ  the  Son  of  God  has  been  born  without 
sin,  of  a  virgin  sprung  from  the  stock  of  Abra- 
ham. For  when  Abraham  himself  was  in  un- 
circumcision,  he  was  justified  and  blessed  by 
reason  of  the  faith  which  he  reposed  in  God, 
as  the  Scripture  tells.  Moreover,  the  Scriptures 
and  the  facts  themselves  compel  us  to  admit 
that  He  received  circumcision  for  a  sign,  and 
not  for  righteousness.  So  that  it  was  justly  re- 
corded concerning  the  people,  that  the  soul 
which  shall  not  be  circumcised  on  the  eighth 
day  shall  be  cut  off  from  his  family.  And,  fur- 
thermore, the  inability  of  the  female  sex  to 
receive    fleshly   circumcision,    proves    that   this 


I  Ps.  i.  (inE.  v.). 

^  Isa.  Ixvi.  I. 

3  The  man  he  met  by  the  sea-shore. 


circumcision  has  been  given  for  a  sign,  and 
not  for  a  work  of  righteousness.  For  God  has 
given  likewise  to  women  the  ability  to  observe 
all  things  which  are  righteous  and  virtuous  ;  but 
we  see  that  the  bodily  form  of  the  male  has 
been  made  different  from  the  bodily  form  of  the 
female ;  yet  we  know  that  neither  of  them  is 
righteous  or  unrighteous  merely  for  this  cause, 
but  [is  considered  righteous]  by  reason  of  piety 
and  righteousness. 

CHAP.    XXIV. THE  CHRISTIANS'  CIRCUMCISION    FAR 

MORE    EXCELLENT. 

"  Now,  sirs,"  I  said,  "  it  is  possible  for  us  to 
show  how  the  eighth  day  possessed  a  certain 
mysterious  import,  which  the  seventh  day  did 
not  possess,  and  which  was  promulgated  by  God 
through  these  rites.  But  lest  I  appear  now  to 
diverge  to  other  subjects,  understand  what  I 
say  :  the  blood  of  that  circumcision  is  obsolete, 
and  we  trust  in  the  blood  of  salvation  ;  there 
is  now  another  covenant,  and  another  law  has 
gone  forth  from  Zion.  Jesus  Christ  circumcises 
all  who  will  —  as  was  declared  above  —  with 
knives  of  stone  ;  ^  that  they  may  be  a  righteous 
nation,  a  people  keeping  faith,  holding  to  the 
truth,  and  maintaining  peace.  Come  then  with 
me,  all  who  fear  God,  who  wish  to  see  the  good 
of  Jerusalem.  Come,  let  us  go  to  the  light  of 
the  Lord ;  for  He  has  liberated  His  people, 
the  house  of  Jacob.  Come,  all  nations ;  let 
us  gather  ourselves  together  at  Jerusalem,  no 
longer  plagued  by  war  for  the  sins  of  her  peo- 
ple. '  For  I  was  manifest  to  them  that  sought 
Me  not ;  I  was  found  of  them  that  asked  not 
for  Me ; '  s  He  exclaims  by  Isaiah  :  '  I  said, 
Behold  Me,  unto  nations  which  were  not  called 
by  My  name.  I  have  spread  out  My  hands  all 
the  day  unto  a  disobedient  and  gainsaying  peo- 
ple, which  walked  in  a  way  that  was  not  good, 
but  after  their  own  sins.  It  is  a  people  that 
provoketh  Me  to  ray  face.' 5 

CHAP.    XXV. THE    JEWS    BOAST    IN   VAIN   THAT 

THEY   ARE   SONS    OF  ABRAHAIVI. 

"  Those  who  justify  themselves,  and  say  they 
are  sons  of  Abraham,  shall  be  desirous  even  in 
a  small  degree  to  receive  the  inheritance  along 
with  you  ;  *"  as  the  Holy  Spirit,  by  the  mouth  of 
Isaiah,  cries,  speaking  thus  while  he  personates 
them  :  '  Return  from  heaven,  and  behold  from 
the  habitation  of  Thy  holiness  and  glory.  Where 
is  Thy  zeal  and  strength?  Where  is  the  multi- 
tude of  Thy  mercy  ?  for  Thou  hast  sustained  us, 
O  Lord.  For  Thou  art  our  Father,  because 
Abraham  is  ignorant  of  us,  and  Israel  has  not 
recognised  us.     But  Thou,  O  Lord,  our  Father, 


*  Josh.  V.  2;   Isa.  XX vi.  2,  3. 

5  Isa.   Ixv.  1-3. 

6  Other  edd.  have,  "  with  us.' 


DIALOGUE   WITH    TRYPHO. 


207 


deliver  us  :  from  the  beginning  Thy  name  is  up- 
on us.  O  Lord,  why  hast  Thou  made  us  to  err 
from  Thy  way?  and  hardened  our  hearts,  so 
that  we  do  not  fear  Thee  ?  Return  for  I'hy  ser- 
vants' sake,  the  tribes  of  Thine  inheritance,  that 
we  may  inherit  for  a  httle  Thy  holy  mountain. 
We  were  as  from  the  beginning,  when  Thou 
didst  not  bear  rule  over  us,  and  when  Thy  name 
was  not  called  upon  us.  If  Thou  wilt  open  the 
heavens,  trembling  sliall  seize  the  mountains 
before  Thee  :  and  they  shall  be  melted,  as  wax 
melts  before  the  fire  ;  and  fire  shall  consume 
the  adversaries,  and  Thy  name  shall  be  manifest 
among  the  adversaries  ;  the  nations  shall  be  put 
into  disorder  before  Thy  face.  When  Thou 
shalt  do  glorious  things,  trembling  shall  seize 
the  mountains  before  Thee.  From  the  begin- 
ning we  have  not  heard,  nor  have  our  eyes  seen 
a  God  besides  Thee  :  and  Thy  works,'  the  mercy 
which  Thou  shalt  show  to  those  who  repent. 
He  shall  meet  those  who  do  righteousness,  and 
they  shall  remember  Thy  ways.  Behold,  Thou 
art  wroth,  and  we  were  sinning.  Therefore  we 
have  erred  and  become  all  unclean,  and  all  our 
righteousness  is  as  the  rags  of  a  woman  set 
apart :  and  we  have  faded  away  like  leaves  by 
reason  of  our  iniquities ;  thus  the  wind  will  take 
us  away.  And  there  is  none  that  calleth  upon 
Thy  name,  or  remembers  to  take  hold  of  Thee  ; 
for  Thou  hast  turned  away  Thy  face  from  us, 
and  hast  given  us  up  on  account  of  our  sins. 
And  now  return,  O  Lord,  for  we  are  all  Thy 
people.  The  city  of  Thy  holiness  has  become 
desolate.  Zion  has  become  as  a  wilderness, 
Jerusalem  a  curse  ;  the  house,  our  holiness,  and 
the  glory  which  our  fathers  blessed,  has  been 
burned  with  fire  ;  and  all  the  glorious  nations  ^ 
have  fallen  along  with  it.  And  in  addition  to 
these  [misfortunes],  O  Lord,  Thou  hast  refrained 
Thyself,  and  art  silent,  and  hast  humbled  us 
very  much.'  "  ^ 

And  Trypho  remarked,  "What  is  this  you 
say?  that  none  of  us  shall  inherit  anything  on 
the  holy  mountain  of  God  ?  " 

CHAP.    XXVI. NO     SALVATION    TO   THE    JEWS     EX- 
CEPT  THROUGH    CHRIST. 

And  I  replied,  "  I  do  not  say  so  ;  but  those 
who  have  persecuted  and  do  persecute  Christ, 
if  they  do  not  repent,  shall  not  inherit  any- 
thing on  the  holy  mountain.  But  the  Gen- 
tiles, who  have  believed  on  Him,  and  have 
repented  of  the  sins  which  they  have  committed, 
they  shall  receive  the  inheritance  along  with  the 
patriarchs  and  the  prophets,  and  the  just  men 
who  are  descended  from  Jacob,  even  although 


_'  Otto  reads:  "Thy  works  which  Thou  shalt  do  to  those  who 
wait  for  mercy." 

-  Some  suppose  the  correct  reading  to  be,  "  our  glorious  institu- 
tions [manners,  customs,  or  ordinances]  have,"  etc.,  eSij  for  i6vr\, 

^  Isa.  Ixiii.  15  to  end,  and  Ixiv. 


they  neither  keep  the  Sabbath,  nor  are  circum- 
cised, nor  observe  the  feasts.  Assuredly  they 
shall  receive  the  holy  inheritance  of  God.  For 
Ciod  speaks  by  Isaiah  thus  :  '  I,  the  Lord  God, 
have  called  Thee  in  righteousness,  and  will  hold 
Thine  hand,  and  will  strengthen  Thee  \  and  I 
have  given  Thee  for  a  covenant  of  the  people, 
for  a  light  of  the  Gentiles,  to  open  the  eyes  of 
the  blind,  to  bring  out  them  that  are  bound 
from  the  chains,  and  those  who  sit  in  darkness 
from  the  prison-house.'  *  And  again  :  '  Lift  up  a 
standard  5  for  the  people  ;  for,  lo,  the  Lord  has 
made  it  heard  unto  the  end  of  the  earth.  Say 
ye  to  the  daughters  of  Zion,  Behold,  thy  Saviour 
has  come  ;  having  His  reward,  and  His  work 
before  His  face  :  and  He  shall  call  it  a  holy  na- 
tion, redeemed  by  the  Lord.  And  thou  shalt 
be  called  a  city  sought  out,  and  not  forsaken. 
Who  is  this  that  cometh  from  Ldom?  in  red  gar- 
ments from  Bosor?  This  that  is  beautiful  in  ap- 
parel, going  up  with  great  strength?  I  speak 
righteousness,  and  the  judgment  of  salvation. 
Why  are  Thy  garments  red,  and  Thine  apparel 
as  from- the  trodden  wine-press?  Thou  art  full 
of  the  trodden  grape.  I  have  trodden  the  wine- 
press all  alone,  and  of  the  people  there  is  no 
man  with  Me ;  and  I  have  trampled  them  in 
fury,  and  crushed  them  to  the  ground,  and 
spilled  their  blood  on  the  earth.  For  the  day 
of  retribution  has  come  upon  them,  and  the  year 
of  redemption  is  present.  And  I  looked,  and 
there  was  none  to  help ;  and  I  considered, 
and  none  assisted  :  and  My  arm  delivered  ;  and 
My  fury  came  on  them,  and  I  trampled  them 
in  My  fury,  and  spilled  their  blood  on  the 
earth.'"  ^ 

CHAP.    XXVII. WHY    GOD   TAUGHT   THE    SAME 

THINGS    BY   THE    PROPHETS   AS    BY    MOSES. 

And  Trypho  said,  "Why  do  you  select  and 
quote  whatever  you  wish  from  the  prophetic  writ- 
ings, but  do  not  refer  to  those  which  expressly 
command  the  Sabbath  to  be  observed?  P'or 
Isaiah  thus  speaks  :  '  If  thou  shalt  turn  away  thy 
foot  from  the  Sabbaths,  so  as  not  to  do  thy  j^leas- 
ure  on  the  holy  day,  and  shalt  call  the  Sabbaths 
the  holy  delights  of  thy  God  ;  if  thou  shalt  not 
lift  thy  foot  to  work,  and  shalt  not  speak  a  word 
from  thine  own  mouth  ;  then  thou  shalt  trust  in 
the  Lord,  and  He  shall  cause  thee  to  go  up  to 
the  good  things  of  tlie  land  ;  and  He  shall  feed 
thee  with  the  inheritance  of  Jacob  thy  fother : 
for  the  mouth  of  the  Lord  hath  spoken  it.'  "  ^ 

And  I  replied,  "  I  have  passed  them  by,  my 
friends,  not  because  such  prophecies  were  con- 
trary to  me,  but  because  you  have  understood,  and 


^  Isa.  xlii.  6,  7. 

S  <7-ucr<reia-^dr,  "a  shaking,"  is  the  original  reading;   but  LXX, 
has  tru'o-o-jjMO'S  a  standard  or  signal,  and  this  most  edd.  adopt. 
^  Isa.  l.xii.  10  to  end,  Ixiii.  1-6. 
7  Isa.  Iviii.  13,  14. 


2C8 


DIALOGUE   WITH   TRYPHO. 


do  understand,  that  although  God  commands  you 
by  all  the  prophets  to  do  the  same  things  which 
He  also  commanded  by  Moses,  it  was  on  account 
of  the  hardness  of  your  hearts,  and  your  ingrati- 
tude towards  Him,  that  He  continually  proclaims 
them,  in  order  that,  even  in  this  way,  if  you  re- 
pented, you  might  please  Him,  and  neither  sac- 
rifice your  children  to  demons,  nor  be  partakers 
with  thieves,  nor  lovers  of  gifts,  nor  hunters  after 
revenge,  nor  fail  in  doing  judgment  for  orphans, 
nor  be  inattentive  to  the  justice  due  to  the  widow, 
nor  have  your  hands  full  of  blood.  '  For  the 
daughters  of  Zion  have  walked  with  a  high  neck, 
both  sporting  by  winking  with  their  eyes,  and 
sweeping  along  their  dresses.'  For  they  are  all 
gone  aside,'  He  exclaims,  'they  are  all  become 
useless.  There  is  none  that  understands,  there 
is  not  so  much  as  one.  With  their  tongues  they 
have  practised  deceit,  their  throat  is  an  open 
sepulchre,  the  poison  of  asps  is  under  their  lips, 
destruction  and  misery  are  in  their  paths,  and 
the  way  of  peace  they  have  not  known.' ^  So 
that,  as  in  the  beginning,  these  things  were  en- 
joined you  because  of  your  wickedness,  in  like 
manner  because  of  your  stedfastness  in  it,  or 
rather  your  increased  proneness  to  it,  by  means 
of  the  same  precepts  He  calls  you  to  a  remem- 
brance or  knowledge  of  it.  But  you  are  a  peo- 
ple hard-hearted  and  without  understanding, 
both  blind  and  lame,  children  in  whom  is  no 
faith,  as  He  Himself  says,  honouring  Him  only 
with  your  lips,  far  from  Him  in  your  hearts, 
teaching  doctrines  that  are  your  own  and  not 
His.  For,  tell  me,  did  God  wish  the  priests  to 
sin  when  they  offer  the  sacrifices  on  the  Sabbaths  ? 
or  those  to  sin,  who  are  circumcised  and  do  cir- 
cumcise on  the  Sabbaths ;  since  He  commands 
that  on  the  eighth  day  —  even  though  it  happen 
to  be  a  Sabbath  —  those  who  are  born  shall  be 
always  circumcised?  or  could  not  the  infants  be 
operated  upon  one  day  previous  or  one  day  sub- 
sequent to  the  Sabbath,  if  He  knew  that  it  is  a 
sinful  act  upon  the  Sabbaths?  Or  why  did  He 
not  teach  those  —  who  are  called  righteous  and 
pleasing  to  Him,  who  lived  before  Moses  and 
Abraham,  who  were  not  circumcised  in  their 
foreskin,  and  observed  no  Sabbaths  —  to  keep 
these  institutions?  " 

CHAP.    XXVIII. TRUE    RIGHTEOUSNESS    IS    OB- 
TAINED   BY    CHRIST. 

And  Trypho  replied,  "We  heard  you  adducing 
this  consideration  a  little  ago,  and  we  have  given 
it  attention  :  for,  to  tell  the  truth,  it  is  worthy  of 
attention  ;  and  that  answer  which  pleases  most — 
namely,  that  so  it  seemed  good  to  Him  —  does 
not  satisfv  me.     For  this  is  ever  the  shift  to  which 


'  Isa,  iii.  i6. 

^  Various  passages  strung  together;  comp.  Rom.  iii.  lo,  and  foil. 
verses. 


those  have  recourse  who  are  unable  to  answer 
the  question." 

Then  I  said,  "Since  I  bring  from  the  Scriptures 
and  the  facts  themselves  both  the  proofs  and  the 
inculcation  of  them,  do  not  delay  or  hesitate  to 
put  faith  in  me,  although  I  am  an  uncircumcised 
man  ;  so  short  a  time  is  left  you  in  which  to  be- 
come proselytes.  If  Christ's  coming  shall  have 
anticipated  you,  in  vain  you  will  repent,  in  vain 
you  will  weep  ;  for  He  will  not  hear  you.  '  Break 
up  your  fallow  ground,'  Jeremiah  has  cried  to  the 
people,  '  and  sow  not  among  thorns.  Circumcise 
yourselves  to  the  Lord,  and  circumcise  the  fore- 
skin of  your  heart.'  ^  Do  not  sow,  therefore, 
among  thorns,  and  in  untilled  ground,  whence 
you  can  have  no  fruit.  Know  Chrisf;  and  be- 
hold the  fallow  ground,  good,  good  and  fat,  is  in 
your  hearts.  '  For,  behold,  the  days  come,  saith 
the  Lord,  that  I  will  visit  all  them  that  are  cir- 
cumcised in  their  foreskins  ;  Egypt,  and  Judah,'* 
and  Edom,  and  the  sons  of  Moab.  For  all  the 
nations  are  uncircumcised,  and  all  the  house  of 
Israel  are  uncircumcised  in  their  hearts.'  5  Do 
you  see  how  that  God  does  not  mean  this  cir- 
cumcision which  is  given  for  a  sign  ?  For  it  is 
of  no  use  to  the  Egyptians,  or  the  sons  of  Moab, 
or  the  sons  of  Edom.  But  though  a  man  be  a 
Scythian  or  a  Persian,  if  he  has  the  knowledge 
of  God  and  of  His  Christ,  and  keeps  the  ever- 
lasting righteous  decrees,  he  is  circumcised  with 
the  good  and  useful  circumcision,  and  is  a  friend 
of  God,  and  God  rejoices  in  his  gifts  and  offer- 
ings. But  I  will  lay  before  you,  my  friends,  the 
very  words  of  God,  when  He  said  to  the  people  by 
Malachi,  one  of  the  twelve  prophets,  '  I  have  no 
pleasure  in  you,  saith  the  Lord  ;  and  I  shall  not 
accept  your  sacrifices  at  your  hands  :  for  from 
the  rising  of  the  sun  unto  its  setting  My  name 
shall  be  glorified  among  the  Gentiles ;  and  in 
every  place  a  sacrifice  is  offered  unto  My  name, 
even  a  pure  sacrifice  :  for  My  name  is  honoured 
among  the  Gentiles,  saith  the  Lord  ;  but  ye  pro- 
fane it.'  ^  And  by  David  He  said,  '  A  people 
whom  I  have  not  known,  ser\'ed  Me ;  at  the 
hearing  of  the  ear  they  obeyed  Me.'  ^ 

CHAP.    XXIX. CHRIST    IS   USELESS   TO   THOSE   WHO 

OBSERVE   THE    LAW. 

"  Let  us  glorify  God,  all  nations  gathered  to- 
gether ;  for  He  has  also  visited  us.  Let  us  glorify 
Him  by  the  King  of  glory,  by  the  Lord  of  hosts. 
For  He  has  been  gracious  towards  the  Gentiles 
also  ;  and  our  sacrifices  He  esteems  more  grate- 
ful than  yours.  What  need,  then,  have  I  of  cir- 
cumcision, who  have  been  witnessed  to  by  God  ? 
What  need  have  I  of  that  other  baptism,  who 


3  Jer.  iv.  3. 

4  So  in  A.  v.,  but  supposed  to  be  Idumaea. 

5  Jer.  ix.  25  (. 

''  Mai.  i.  10,  etc. 
7  Ps.  xviii.  43. 


DIALOGUE   WITH    TRYPHO. 


209 


have  been  baptized  with  the  Holy  Ghost?  I 
think  that  while  I  mention  this,  I  would  persuade 
even  those  who  are  possessed  of  scanty  intelli- 
gence. For  these  words  have  neither  been  pre- 
pared by  me,  nor  embellished  by  the  art  of  man  ; 
but  David  sung  them,  Isaiah  preached  them, 
Zechariah  proclaimed  them,  and  Moses  wrote 
them.  Are  you  acquainted  with  them,  Trypho? 
They  are  contained  in  your  Scriptures,  or  rather 
not  yours,  but  ours.'  For  we  believe  them  ;  but 
you,  though  you  read  them,  do  not  catch  the 
spirit  that  is  in  them.  Be  not  offended  at,  or 
reproach  us  with,  the  bodily  uncircumcision  with 
which  God  has  created  us  ;  and  think  it  not 
strange  that  we  drink  hot  water  on  the  Sabbaths, 
since  God  directs  the  government  of  the  universe 
on  this  day  equally  as  on  all  others  ;  and  the 
priests,  as  on  other  days,  so  on  this,  are  ordered 
to  offer  sacrifices ;  and  there  are  so  many  right- 
eous men  who  have  performed  none  of  these 
legal  ceremonies,  and  yet  are  witnessed  to  by 
God  Himself. 


CHAP.    XXX. 


CHRISTIANS   POSSESS   THE  TRUE 
RIGHTEOUSNESS. 


"  But  impute  it  to  your  own  wickedness,  that 
God  even  can  be  accused  by  those  who  have  no 
understanding,  of  not  having  always  instructed 
all  in  the  same  righteous  statutes.  For  such 
institutions  seemed  to  be  unreasonable  and  un- 
worthy of  God  to  many  men,  who  had  not  re- 
ceived grace  to  know  that  your  nation  were  called 
to  conversion  and  repentance  of  spirit,-  while 
they  were  in  a  sinful  condition  and  labouring 
under  spiritual  disease  ;  and  that  the  prophecy 
which  was  announced  subsequent  to  the  death 
of  Moses  is  everlasting.  And  this  is  mentioned 
in  the  Psalm,  my  friends.^  And  that  we,  who 
have  been  made  wise  by  them,  confess  that  the 
statutes  of  the  Lord  are  sweeter  than  honey  and 
the  honey-comb,  is  manifest  from  the  fact  that, 
though  threatened  with  death,  we  do  not  deny 
His  name.  Moreover,  it  is  also  manifest  to  all, 
that  we  who  believe  in  Him  pray  to  be  kept  by 
Him  from  strange,  i.e.,  from  wicked  and  deceit- 
ful, spirits ;  as  the  word  of  prophecy,  personat- 
ing one  of  those  who  believe  in  Him,  figuratively 
declares.  For  we  do  continually  beseech  God* 
by  Jesus  Christ  to  preserve  us  from  the  demons 
which  are  hostile  to  the  worship  of  God,  and 
whom  we  of  old  time  served,  in  order  that,  after 
our  conversion  by  Him  to  God,  we  maybe  blame- 
less. For  we  call  Him  Helper  and  Redeemer, 
the  power  of  whose  name  even  the  demons  do 
fear ;  and  at  this  day,  when  they  are  exorcised 


'  [This  striking  claim  of  the  Old  Testament  Scriptures  is  note- 
worthy.] 

-  Or,  "  repentance  of  the  Father;  "  irarpd?  for  7r»'«uwaT09.  Mara- 
nus  explains  the  confusion  on  the  ground  of  the  similarity  between 
the  contractions  for  the  words,  Trps  and  itv<;, 

3  Ps.  xix. 


in  the  name  of  Jesus  Christ,  crucified  under 
Pontius  Pilate,  governor  of  Judaea,  they  are 
overcome.  And  thus  it  is  manifest  to  all,  that 
His  Father  has  given  Him  so  great  power,  by 
virtue  of  which  demons  are  subdued  to  His 
name,  and  to  the  dispensation  of  His  suffer- 
ing. 

CHAP.   XXXI.  —  IF  Christ's  power  be   now  so 

GREAT,    HOW   MUCH    GREATER    AT    THE    SECOND 

ADVENT ! 

"  But  if  so  great  a  power  is  showTi  to  have  fol- 
lowed and  to  be  still  following  the  dispensation 
of  His  suffering,  how  great  shall  that  be  which 
shall  follow  His  glorious  advent !  For  He  shall 
come  on  the  clouds  as  the  Son  of  man,  so  Daniel 
foretold,  and  His  angels  shall  come  with  Him. 
These  are  the  words  :  '  I  beheld  till  the  thrones 
were  set ;  and  the  Ancient  of  days  did  sit,  whose 
garment  was  white  as  snow,  and  the  hair  of  His 
head  like  the  pure  wool.  His  throne  was  like 
a  fiery  flame,  His  wheels  as  burning  fire.  A 
fiery  stream  issued  and  came  forth  from  before 
Him.  Thousand  thousands  ministered  unto 
Him,  and  ten  thousand  times  ten  thousand  stood 
before  Him.  The  books  were  opened,  and  the 
judgment  was  set.  I  beheld  then  the  voice  of 
the  great  words  which  the  horn  speaks  :  and  the 
beast  was  beat  down,  and  his  body  destroyed, 
and  given  to  the  burning  flame.  And  the  rest 
of  the  beasts  were  taken  away  from  their  do- 
minion, and  a  period  of  life  w-as  given  to  the 
beasts  until  a  season  and  time.  I  saw  in  the  vis- 
ion of  the  night,  and,  behold,  one  like  the  Son 
of  man  coming  with  the  clouds  of  heaven ;  and 
He  came  to  the  Ancient  of  days,  and  stood 
before  Him.  And  they  who  stood  by  brought 
Him  near ;  and  there  Avere  given  Him  power 
and  kingly  honour,  and  all  nations  of  the  earth 
by  their  families,  and  all  glory,  serve  Him.  And 
His  dominion  is  an  everlasting  dominion,  which 
shall  not  be  taken  away  ;  and  His  kingdom  shall 
not  be  destroyed.  And  my  spirit  was  chilled 
within  my  frame,  and  the  visions  of  my  head 
troubled  me.  I  came  near  unto  one  of  them 
that  stood  by,  and  inquired  the  precise  meaning 
of  all  these  things.  In  answer  he  speaks  to  me, 
and  showed  me  the  judgment  of  the  matters  : 
These  great  beasts  are  four  kingdoms,  which 
shall  perish  from  the  earth,  and  shall  not  receive 
dominion  for  ever,  even  for  ever  and  ever.  Then 
I  wished  to  know  exactly  about  the  fourth  beast, 
which  destroyed  all  [the  others]  and  was  very 
terrible,  its  teeth  of  iron,  and  its  nails  of  brass ; 
which  devoured,  made  waste,  and  stamped  the 
residue  with  its  feet :  also  about  the  ten  horns 
upon  its  head,  and  of  the  one  which  came  up, 
by  means  of  which  three  of  the  former  feU. 
And  that  horn  had  eyes,  and  a  mouth  speaking 
great  things ;  and  its  countenance  excelled  the 


2  lO 


DIALOGUE    WITH    TRYPHO. 


rest.  And  I  beheld  that  horn  waging  war  against 
the  saints,  and  prevailing  against  them,  until  the 
Ancient  of  days  came  ;  and  He  gave  judgment 
for  the  saints  of  the  Most  High.  And  the  time 
came,  and  the  saints  of  the  Most  High  possessed 
the  kingdom.  And  it  was  told  me  concerning 
the  fourth  beast :  There  shall  be  a  fourth  king- 
dom upon  earth,  which  shall  prevail  over  all 
these  kingdoms,  and  shall  devour  the  whole 
earth,  and  shall  destroy  and  make  it  thoroughly 
waste.  And  the  ten  horns  are  ten  kings  that 
shall  arise  ;  and  one  shall  arise  after  them  ; '  and 
he  shall  surpass  the  first  in  evil  deeds,  and  he 
shall  subdue  three  kings,  and  he  shall  speak 
words  against  the  Most  High,  and  shall  over- 
throw the  rest  of  the  saints  of  the  Most  High, 
and  shall  expect  to  change  the  seasons  and  the 
times.  And  it  shall  be  delivered  into  his  hands 
for  a  time,  ar^d  times,  and  half  a  time.  And  the 
judgment  sat,  and  they  shall  take  away  his 
dominion,  to  consume  and  to  destroy  it  unto  the 
end.  And  the  kingdom,  and  the  power,  and  the 
great  places  of  the  kingdoms  under  the  heavens, 
were  given  to  the  holy  people  of  the  Most  High, 
to  reign  in  an  everlasting  kingdom :  and  all 
powers  shall  be  subject  to  Him,  and  shall  obey 
Him.  Hitherto  is  the  end  of  the  matter.  I, 
Daniel,  was  possessed  with  a  very  great  astonish- 
ment, and  my  speech  was  changed  in  me ;  yet  I 
kept  the  matter  in  my  heart.'  "  ^ 

CHAP.    XXXII. TRYPHO    OBJECTING    THAT     CHRIST 

IS  DESCRIBED     AS     GLORIOUS     BY    DANIEL,    JUSTIN 
DISTINGUISHES    TWO    ADVENTS. 

And  when  I  had  ceased,  Trypho  said,  "  These 
and  such  like  Scriptures,  sir,  compel  us  to  wait 
for  Him  who,  as  Son  of  man,  receives  from  the 
Ancient  of  days  the  everlasting  kingdom.  But 
this  so-called  Christ  of  yours  was  dishonourable 
and  inglorious,  so  much  so  that  the  last  curse 
contained  in  the  law  of  God  fell  on  him,  for  he 
was  crucified." 

Then  I  replied  to  him,  "  If,  sirs,  it  were  not 
said  by  the  Scriptures  which  I  have  already 
quoted,  that  His  form  was  inglorious,  and  His 
generation  not  declared,  and  that  for  His  death 
the  rich  would  suffer  death,  and  with  His  stripes 
we  should  be  healed,  and  that  He  would  be  led 
away  like  a  sheep  ;  and  if  I  had  not  explained 
that  there  would  be  two  advents  of  His,  —  one 
in  which  He  was  pierced  by  you  ;  a  second, 
when  you  shall  know  Him  whom  you  have 
pierced,  and  your  tribes  shall  mourn,  each  tribe 
by  itself,  the  women  apart,  and  the  men  apart, 
—  then  I  must  have  been  speaking  dubious  and 
obscure  things.  But  now,  by  means  of  the  con- 
tents of  those  Scriptures  esteemed  holy  and  pro- 


'  Literally,  "  And  the  ten  horns,  ten  kings  shall  arise  after  them.' 
*  Dan.  vii.  9-28. 


phetic  amongst  you,  I  attempt  to  prove  all  [that  I 
have  adduced],  in  the  hope  that  some  one  of  you 
may  be  found  to  be  of  that  remnant  which  has 
been  left  by  the  grace  of  the  Lord  of  Sabaoth 
for  the  eternal  salvation.  In  order,  therefore, 
that  the  matter  inquired  into  may  be  plainer  to 
you,  I  will  mention  to  you  other  words  also 
spoken  by  the  blessed  David,  from  which  you 
will  perceive  that  the  Lord  is  called  the  Christ 
by  the  Holy  Spirit  of  prophecy ;  and  that  the 
Lord,  the  Father  of  all,  has  brought  Him  again 
from  the  earth,  setting  Him  at  His  own  right 
hand,  until  He  makes  His  enemies  His  footstool ; 
which  indeed  happens  from  the  time  that  our 
Lord  Jesus  Christ  ascended  to  heaven,  after  He 
rose  again  from  the  dead,  the  times  now  running 
on  to  their  consummation  ;  and  he  whom  Daniel 
foretells  would  have  dominion  for  a  time,  and 
times,  and  an  half,  is  even  already  at  the  door, 
about  to  speak  blasphemous  and  daring  things 
against  the  Most  High.  But  you,  being  ignorant 
of  how  long  he  will  have  dominion,  hold  another 
opinion.  For  you  interpret  the  '  time  '  as  being 
a  hundred  years.  But  if  this  is  so,  the  man  of 
sin  must,  at  the  shortest,  reign  three  hundred 
and  fifty  years,  in  order  that  we  may  compute 
that  which  is  said  by  the  holy  Daniel  — '  and 
times  '  —  to  be  two  times  only.  All  this  I  have 
said  to  you  in  digression,  in  order  that  you  at 
length  may  be  persuaded  of  what  has  been  de- 
clared against  you  by  God,  that  you  are  foolish 
sons ;  and  of  this,  '  Therefore,  behold,  I  will 
proceed  to  take  away  this  people,  and  shall  take 
tliem  away  ;  and  I  will  strip  the  wise  of  their 
wisdom,  and  will  hide  the  understanding  of  their 
prudent  men ; '  ^  and  may  cease  to  deceive 
yourselves  and  those  who  hear  you,  and  may 
learn  of  us,  who  have  been  taught  wisdom  by 
the  grace  of  Christ.  The  words,  then,  which 
were  spoken  by  David,  are  these  :  •♦  '  The  Lord 
said  unto  My  Lord,  Sit  Thou  at  My  right  hand, 
until  I  make  Thine  enemies  Thy  footstool.  The 
Lord  shall  send  the  rod  of  Thy  strength  out  of 
Sion  :  rule  Thou  also  in  the  midst  of  Thine  ene- 
mies. With  Thee  shall  be,  in  the  day,  the  chief 
of  Thy  power,  in  the  beauties  of  Thy  saints. 
From  the  womb,  before  the  morning  star,  have 
I  begotten  Thee.  The  Lord  hath  sworn,  and  4 
will  not  repent :  Thou  art  a  priest  for  ever  after 
the  order  of  Melchizedek.  The  Lord  is  at  Thy 
right  hand  :  He  has  crushed  kings  in  the  day  of 
His  wrath  :  He  shall  judge  among  the  heathen, 
He  shall  fill  [with]  the  dead  bodies.s  He  shall 
drink  of  the  brook  in  the  way ;  therefore  shall 
He  lift  up  the  head.' 


3  Isa.  xxix.  14. 
■•  Ps.  ex. 

5  Tr\r)puicTti  TTTMixara',  Lat.  version,  implebit  rui'nas.  Thirlby 
suggested  that  an  omission  has  taken  place  in  the  mss.  by  the  tran- 
scriber's fault. 


DIALOGUE   WITH   TRYPHO. 


21  I 


CHAP.    XXXIII. PS.   ex.    IS    NOT    SPOKEN    OF    HE2E- 

KIAH.       HE  PROVES  THAT  CHRIST  WAS  FIRST  HU.M- 
BLE,    THEN    SHALL    BE    GLORIOUS. 

"And,"  I  continued,  "  I  am  not  ignorant  that 
you  venture  to  expound  this  psahn  as  if  it  re- 
ferred to  king  Hezekiah  ;  but  that  you  are  mis- 
taken, I  shall  prove  to  you  from  these  very  words 
forthwith.  *  The  Lord  hath  sworn,  and  will  not 
repent,'  it  is  said;  and,  'Thou  art  a  priest  for 
ever,  after  the  order  of  Melchizedek,'  with  what 
follows  and  precedes.  Not  even  you  will  ven- 
ture to  object  that  Hezekiah  was  either  a  priest, 
or  is  the  everiasting  priest  of  God  ;  but  that  this 
is  spoken  of  our  Jesus,  these  expressions  show. 
But  your  ears  are  shut  up,  and  your  hearts  are 
made  dull.'  For  by  this  statement,  '  The  Lord 
hath  sworn,  and  will  not  repent :  Thou  art  a 
priest  for  ever,  after  the  order  of  Melchizedek,' 
with  an  oath  God  has  shown  Him  (on  account 
of  your  unbelief)  to  be  the  High  Priest  after 
the  order  of  Melchizedek ;  i.e.,  as  Melchizedek 
was  described  by  Moses  as  the  priest  of  the 
Most  High,  and  he  was  a  priest  of  those  who 
were  in  uncircumcision,  and  blessed  the  circum- 
cised Abraham  who  brought  him  tithes,  so  God 
has  shown  that  His  everlasting  Priest,  called  also 
by  the  Holy  Spirit  Lord,  would  be  Priest  of 
those  in  uncircumcision.  Those  too  in  circum- 
cision who  approach  Him,  that  is,  believing 
Him  and  seeking  blessings  from  Him,  He  wjU 
both  receive  and  bless.  And  that  He  shall  be 
first  humble  as  a  man,  and  then  exalted,  these 
words  at  the  end  of  the  Psalm  show :  '  He  shall 
drink  of  the  brook  in  the  way,'  and  then,  'There- 
fore shall  He  lift  up  the  head.' 

CH..^P.  XXXIV. NOR  DOES  PS.  LXXII.  APPLY  TO  SOLO- 
MON, WHOSE  FAULTS  CHRISTIANS  SHUDDER  AT. 

"  Further,  to  persuade  you  that  you  have  not 
understood  anything  of  the  Scriptures,  I  will  re- 
mind you  of  another  psalm,  dictated  to  David 
by  the  Holy  Spirit,  which  you  say  refers  to  Solo- 
mon, who  was  also  your  king.  But  it  refers  also 
to  our  Christ.  But  you  deceive  yourselves  by 
the  ambiguous  forms  of  speech.  For  where  it 
is  said,  'The  law  of  the  Lord  is  perfect,'  you 
do  not  understand  it  of  the  law  which  was  to  be 
after  Moses,  but  of  the  law  which  was  given  by 
Moses,  although  God  declared  that  He  would 
establish  a  new  law  and  a  new  covenant.  And 
where  it  has  been  said,  '  O  God,  give  Thy  judg- 
ment to  the  king,'  since  Solomon  was  king,  you 
say  that  the  Psalm  refers  to  him,  although  the 
words  of  the  Psalm  expressly  proclaim  that  ref- 
erence is  made  to  the  everlasting  King,  i.e.,  to 
Christ.  For  Christ  is  King,  and  Priest,  and  God, 
and  Lord,  and  angel,  and  man,  and  captain,  and 
stone,  and  a  Son  born,  and  first  made  subject  to 


•  irenripuifTaL.       Maranus    thinks     ireirMpuivTai.    more     probable, 
hardened." 


suffering,   then  returning  to  heaven,  and  again 
coming  with  glory,  and  He  is  preached  as  hav- 
ing the  everlasting  kingdom  :  so  I  prove  from  all 
the  Scriptures.    But  that  you  may  perceive  what  I 
have  said,  I  quote  the  words  of  the  Psalm ;  they 
are  these  :  '  O  God,  give  Thy  judgment  to  the 
king,  and  Thy  righteousness  unto  the  king's  son, 
to  judge  Thy  people  with  righteousness,  and  Thy 
poor  with  judgment.     The  mountains  shall  take 
up  peace  to  the  people,  and  the  little  hills  right- 
eousness.    He  shall  judge  the  poor  of  the  peo- 
ple, and  shall  save  the  children  of  the  needy, 
and  shall    abase    the   slanderer.     He   shall  co- 
endure  with  the  sun,  and  before  the  moon  unto 
all  generations.     He  shall  come  down  like  rain 
upon  the  fleece,  as  drops  falling  on  the  earth. 
In    His    days  shall   righteousness   flourish,  and 
abundance  of  peace  until  the  moon  be  taken 
away.     And  He  shall  have  dominion  from  sea 
to  sea,  and  from  the  rivers  unto  the  ends  of  the 
earth.     Ethiopians  shall  fall  down  before  Him, 
and  His  enemies  shall  lick  the  dust.     The  kings 
of  Tarshish  and  the  isles  shall  offer  gifts ;    the 
kings  of  Arabia  and  Seba  shall  offer  gifts ;  and 
all  the  kings  of  the  earth  shall  worship  Him,  and 
all  the  nations  shall  serve  Him  :  for  He  has  de- 
livered the  poor  from  the  man  of  power,  and  the 
needy  that  hath  no  helper.     He  shall  spare  the 
poor  and   needy,  and   shall   save    the  souls  of 
the  needy :    He  shall  redeem  their  souls   from 
usury  and  injustice,  and  His  name  shall  be  hon- 
ourable before  them.     And  He  shall  live,  and  to 
Him  shall  be  given  of  the  gold  of  Arabia,  and 
they  shall  pray  continually  for  Him  :  they  shall 
bless  Him  all  the  day.     And  there  shall  be  a 
foundation  on  the  earth,  it  shall  be  e.xalted  on 
the  tops  of  the  mountains  :  His  fruit  shall  be  on 
Lebanon,  and  they  of  the  city  shall  flourish  like 
grass  of  the  earth.     His  name  shall  be  blessed 
for  ever.     His  name  shall  endure  before  the  sun  ; 
and  all  tribes  of  the  earth  shall  be  blessed  in 
Him,  all  nations  shall  call  Him  blessed.     Blessed 
be  the  Lord,  the  God  of  Israel,  who  only  doeth 
wondrous  things ;  and  blessed  be  His  glorious 
name  for  ever,  and  for  ever  and  ever  ;  and  the 
whole   earth    shall   be    filled   with    His    glory. 
Amen,  amen.'  ^     And  at  the  close  of  this  Psalm 
which  I  have  quoted,  it  is  written,  '  The  hymns 
of  David  the  son  of  Jesse  are  ended.'  ^     More- 
over, that  Solomon  was  a  renowned  and  great 
king,  by  whom  the  temple  called  that  at  Jerusa- 
lem was  built,  I  know ;  but  that  none  of  those 
things  mentioned  in  the  Psalm  happened  to  him, 
is  evident.     For  neither  did  all  kings  worship 
him  ;  nor  did  he  reign  to  the  ends  of  the  earth  ; 
nor  did  his  enemies,  falling  before  him,  lick  the 
dust.     Nay,  also,   I  venture   to  repeat  what  is 


2  Ps   Ixxii. 

3  [A  striking  passage  in  De  Maistre  {CEuvres,  vol.  vi.  p.  275)  is 
worthy  of  comparison.] 


212 


DIALOGUE    WITH    TRYPHO. 


written  in  the  book  of  Kings  as  committed  by 
him,  how  through  a  woman's  influence  he  wor- 
shipped the  idols  of  Sidon,  which  those  of  the 
Gentiles  who  know  God,  the  Maker  of  all  things 
through  Jesus  the  crucified,  do  not  venture  to 
do,  but  abide  every  torture  and  vengeance  even 
to  the  extremity  of  death,  rather  than  worship 
idols,  or  eat  meat  offered  to  idols." 

CHAP.     XXXV. HERETICS     CONFIRM     THE     CATHO- 
LICS   IN   THE    FAITH. 

And  Trypho  said,  "  I  believe,  however,  that 
many  of  those  who  say  that  they  confess  Jesus, 
and  are  called  Christians,  eat  meats  offered  to 
idols,  and  declare  that  they  are  by  no  means 
injured  in  consequence."  And  I  replied,  "The 
fact  that  there  are  such  men  confessing  them- 
selves to  be  Christians,  and  admitting  the  cruci- 
fied Jesus  to  be  both  Lord  and  Christ,  yet  not 
teaching  His  doctrines,  but  those  of  the  spirits 
of  error,  causes  us  who  are  disciples  of  the  true 
and  pure  doctrine  of  Jesus  Christ,  to  be  more 
faithful  and  stedfast  in  the  hope  announced  by 
Him.  For  what  things  He  predicted  would 
take  place  in  His  name,  these  we  do  see  being 
actually  accomplished  in  our  sight.  For  he 
said,  '  Many  shall  come  in  My  name,  clothed 
outwardly  in  sheep's  clothing,  but  inwardly  they 
are  ravening  wolves."  '  And,  '  There  shall  be 
schisms  and  heresies.'  ^  And,  '  Beware  of  false 
prophets,  who  shall  come  to  you  clothed  out- 
wardly in  sheep's  clothing,  but  inwardly  they 
are  ravening  wolves.'  '  And,  'Many  false  Christs 
and  false  apostles  shall  arise,  and  shall  deceive 
many  of  the  faithful.'  ^  There  are,  therefore, 
and  there  were  many,  my  friends,  who,  coming 
forward  in  the  name  of  Jesus,  taught  both  to 
speak  and  act  impious  and  blasphemous  things  ; 
and  these  are  called  by  us  after  the  name  of  the 
men  from  whom  each  doctrine  and  opinion  had 
its  origin.  (For  some  in  one  way,  others  in 
another,  teach  to  blaspheme  the  Maker  of  all 
things,  and  Christ,  who  was  foretold  by  Him  as 
coming,  and  the  God  of  Abraham,  and  of  Isaac, 
and  of  Jacob,  with  whom  we  have  nothing  in 
common,  since  we  know  them  to  be  atheists, 
impious,  unrighteous,  and  sinful,  and  confessors 
of  Jesus  in  name  only,  instead  of  worshippers  of 
Him.  Yet  they  style  themselves  Christians,  just 
as  certain  among  the  Gentiles  inscribe  the  name 
of  God  upon  the  works  of  their  own  hands,  and 
partake  in  nefarious  and  impious  rites.)  Some 
are  called  Marcians,  and  some  Valentinians,  and 
some  Hasilidians,  and  some  Saturnilians,  and 
others  by  other  names  ;  each  called  after  the 
originator  of  the  individual  opinion,  just  as  each 
one  of  those  who  consider  themselves  philoso- 


'  Matt.  vii.  15. 
*  I  Cor.  xi.  ig. 
3  Matt.  xxiv.  II. 


phers,  as  I  said  before,  thinks  he  must  bear  the 
name  of  the  philosophy  which  he  follows,  from 
the  name  of  the  father  of  the  particular  doctrine. 
So  that,  in  consequence  of  these  events,  we 
know  that  Jesus  foreknew  what  would  happen 
after  Him,  as  well  as  in  consequence  of  many 
other  events  which  He  foretold  would  befall 
those  who  believed  on  and  confessed  Him,  the 
Christ.  For  all  that  we  suffer,  even  when  killed 
by  friends,  He  foretold  would  take  place ;  so 
that  it  is  manifest  no  word  or  act  of  His  can  be 
found  fault  with.  Wherefore  we  pray  for  you  and 
for  all  other  men  who  hate  us  ;  in  order  that  you, 
having  repented  along  with  us,  may  not  blaspheme 
Him  who,  by  His  works,  by  the  mighty  deeds 
even  now  wrought  through  His  name,  by  the 
words  He  taught,  by  the  prophecies  announced 
concerning  Him,  is  the  blameless,  and  in  all  things 
irreproachable,  Christ  Jesus ;  but,  believing  on 
Him,  may  be  saved  in  His  second  glorious  ad- 
vent, and  may  not  be  condemned  to  fire  by  Him." 

CHAP.  XXXVI. HE  PROVES  THAT  CHRIST  IS  CALLED 

LORD    OF    HOSTS. 

Then  he  replied,  "  Let  these  things  be  so  as 
you  say  —  namely,  that  it  was  foretold  Christ 
would  suffer,  and  be  called  a  stone ;  and  after 
His  first  appearance,  in  which  it  had  been  an- 
nounced He  would  suffer,  would  come  in  glory, 
and  be  Judge  finally  of  all,  and  eternal  King 
and  Priest.  Now  show  if  this  man  be  He  of 
whom  these  prophecies  were  made." 

And  I  said,  "  As  you  wish,  Trypho,  I  shall 
come  to  these  proofs  which  you  seek  in  the  fit- 
ting place  ;  but  now  you  will  permit  me  first  to 
recount  the  prophecies,  which  I  wish  to  do  in 
order  to  prove  that  Christ  is  called  both  God 
and  Lord  of  hosts,  and  Jacob,  in  parable  by  the 
Holy  Spirit ;  and  your  interpreters,  as  God  says, 
are  foolish,  since  they  say  that  reference  is  made 
to  Solomon  and  not  to  Christ,  when  he  bcre  the 
ark  of  testimony  into  the  temple  which  h^  built. 
The  Psalm  of  David  is  this  :  '  The  earth  is  the 
Lord's,  and  the  fulness  thereof;  the  world,  and 
all  that  dwell  therein.  He  hath  founded  it 
upon  the  seas,  and  prepared  it  upon  the  floods. 
Who  shall  ascend  into  the  hill  of  the  Lord  ?  or 
who  shall  stand  in  His  holy  place  ?  He  that  is 
clean  of  hands  and  pure  of  heart :  who  has  not 
received  his  soul  in  vain,  and  has  not  sworn 
guilefully  to  his  neighbour :  he  shall  receive 
blessing  from  the  Lord,  and  mercy  from  God 
his  Saviour.  This  is  the  generation  of  them 
that  seek  the  Lord,  that  seek  the  face  of  the 
God  of  Jacob."*     Lift  up  your  gates,  ye  rulers ; 


*  Maranus  remarks  from  Thirlby:  "  As  Justin  wrote  a  little  be- 
fore, '  and  is  called  Jacob  in  parable,'  it  seems  to  convince  us  that 
Justin  wrote,  '  thy  face,  O  Jacob.'"  [The  meaning  in  this  latter  case 
becomes  plain,  if  we  observe  that  "  O  Israel  "  is  equivalent  to,  and 
means,  "O  house  of  Jacob:  "  an  apostrophe  to  the  Church  of  the 
ancient  people.] 


DIALOGUE   WITH   TRYPHO. 


213 


and  be  ye  lift  up,  ye  everlasting  doors ;  and  the 
King  of  glory  shall  come  in.  Who  is  this  King 
of  glory?  The  Lord  strong  and  mighty  in 
battle.  Lift  up  your  gates,  ye  rulers ;  and  be 
ye  lift  up,  ye  everlasting  doors  ;  and  the  King  of 
glory  shall  come  in.  Who  is  this  King  of  glory? 
The  Lord  of  hosts.  He  is  the  King  of  glory." 
Accordingly,  it  is  shown  that  Solomon  is  not  the 
Lord  of  hosts  ;  but  when  our  Christ  rose  from 
the  dead  and  ascended  to  heaven,  the  rulers  in 
heaven,  under  appointment  of  God,  are  com- 
manded to  open  the  gates  of  heaven,  that  He 
who  is  King  of  glory  may  enter  in,  and  having 
ascended,  may  sit  on  the  right  hand  of  the  Father 
until  He  make  the  enemies  His  footstool,  as  has 
been  made  manifest  by  another  Psalm.  For 
when  the  rulers  of  heaven  saw  Him  of  uncomely 
and  dishonoured  appearance,  and  inglorious,  not 
recognising  Him,  they  inquired,  '  Who  is  this 
King  of  glory?'  And  the  Holy  Spirit,  either 
from  the  person  of  His  Father,  or  from  His  own 
person,  answers  them,  '  The  Lord  of  hosts.  He 
is  this  King  of  glory.'  For  every  one  will  con- 
fess that  not  one  of  those  who  presided  over  the 
gates  of  the  temple  at  Jerusalem  would  venture 
to  say  concerning  Solomon,  though  he  was  so 
glorious  a  king,  or  concerning  the  ark  of  testi- 
mony, '  Who  is  this  King  of  glory  ?  ' 

CHAP.      XXXVII.  THE     SAME     IS     PROVED      FROM 

OTHER   PSALMS. 

"  Moreover,  in  the  diapsalm  of  the  forty-sixth 
Psalm,  reference  is  thus  made  to  Christ :  '  God 
went  up  with  a  shout,  the  Lord  with  the  sound  of 
a  trumpet.  Sing  ye  to  our  God,  sing  ye  :  sing  to 
our  King,  sing  ye  ;  for  God  is  King  of  all  the 
earth  :  sing  with  understanding.  God  has  ruled 
over  the  nations.  God  sits  upon  His  holy  throne. 
The  rulers  of  the  nations  were  assembled  along 
with  the  God  of  Abraham,  for  the  strong  ones 
of  God  are  greatly  exalted  on  the  earth.'  -  And 
in  the  ninety-eighth  Psalm,  the  Holy  Spirit 
reproaches  you,  and  predicts  Him  whom  you  do 
not  wish  to  be  king  to  be  King  and  Lord,  both 
of  Samuel,  and  of  Aaron,  and  of  Moses,  and, 
in  short,  of  all  the  others.  And  the  words  of  the 
Psalm  are  these  :  '  The  Lord  has  reigned,  let  the 
nations  be  angry :  [it  is]  He  who  sits  upon 
the  cherubim,  let  the  earth  be  shaken.  The  Lord 
is  great  in  Zion,  and  He  is  high  above  all  the 
nations.  Let  them  confess  Thy  great  name,  for  it 
is  fearful  and  holy,  and  the  honour  of  the  King 
loves  judgment.  Thou  hast  prepared  equity  ; 
judgment  and  righteousness  hast  Thou  performed 
in  Jacob.  Exalt  the  Lord  our  God,  and  wor- 
ship the  footstool  of  His  feet ;  for  He  is  holy. 
Moses  and  Aaron  among  His  priests,  and  Sam- 


'  Ps.  xxiv. 

2  Ps   xlvi.  5-0.     [The  diapsalm  is  here  used  for  what  follows  the 
■Selah."] 


uel  among  those  who  call  upon  His  name.  They 
called  (says  the  Scripture)  on  the  Lord,  and  He 
heard  them.  In  the  pillar  of  the  cloud  He  spake 
to  them;  for^  they  kept  His  testimonies,  and 
the  commandment  which  he  gave  them.  O 
Lord  our  God,  Thou  heardest  them  :  O  God, 
Thou  wert  propitious  to  them,  and  [yet]  taking 
vengeance  on  all  their  inventions.  Exalt  the 
Lord  our  God,  and  worship  at  His  holy  hill ;  for 
the  Lord  our  God  is  holy.'  "  ^ 

CHAP.    XXXVIII. IT  IS  AN  ANNOVANCE  TO  THE  JEW 

THAT   CHRIST    IS    SAID    TO    BE    ADORED,      JUSTIN 
CONFIRMS   IT,    HOWEVER,    FROM   PS.   XLV. 

And  Trypho  said,  "  Sir,  it  were  good  for  us  if 
we  obeyed  our  teachers,  who  laid  down  a  law 
that  we  should  have  no  intercourse  with  any  of 
you,  and  that  we  should  not  have  even  any  com- 
munication with  you  on  these  questions.  For 
you  utter  many  blasphemies,  in  that  you  seek  to 
persuade  us  that  this  crucified  man  was  with 
Moses  and  Aaron,  and  spoke  to  them  in  the 
pillar  of  the  cloud  ;  then  that  he  became  man, 
was  crucified,  and  ascended  up  to  heaven, 
and  comes  again  to  earth,  and  ought  to  be 
worshipped." 

Then  I  answered,  "  I  know  that,  as  the  word 
of  God  says,  this  great  wisdom  of  God,  the 
Maker  of  all  things,  and  the  Almighty,  is  hid 
from  you.  Wherefore,  in  sympathy  with  you,  I 
am  striving  to  the  utmost  that  you  may  under- 
stand these  matters  which  to  you  are  paradoxi- 
cal ;  but  if  not,  that  I  myself  may  be  innocent 
in  the  day  of  judgment.  For  you  shall  hear  other 
words  which  appear  still  more  paradoxical ;  but 
be  not  confounded,  nay,  rather  remain  still  more 
zealous  hearers  and  investigators,  despising  the 
tradition  of  your  teachers,  since  they  are  con- 
victed by  the  Holy  Spirit  of  inability  to  perceive 
the  truths  taught  by  God,  and  of  preferring  to 
teach  their  own  doctrines.  Accordingly,  in  the 
forty-fourth  [forty-fifth]  Psalm,  these  words  are 
in  like  manner  referred  to  Christ :  '  My  heart  has 
brought  forth  a  good  matter ;  s  \  tell  my  works 
to  the  King.  My  tongue  is  the  pen  of  a  ready 
writer.  Fairer  in  beauty  than  the  sons  of  men  : 
grace  is  poured  forth  into  Thy  lips  :  therefore 
hath  God  blessed  Thee  for  ever.  Gird  Thy 
sword  upon  Thy  thigh,  O  mighty  One.  Press 
on  in  Thy  fairness  and  in  Thy  beauty,  and  pros- 
per and  reign,  because  of  truth,  and  of  meek- 
ness, and  of  righteousness  :  and  Thy  right  hand 
shall  instruct  Thee  marvellously.  Thine  arrows 
are  sharpened,  O  mighty  One  ;  the  people  shall 
fall  under  Thee  ;  in  the  heart  of  the  enemies  of 
the  King  [the  arrows  are  fixed].  Thy  throne, 
O  God,  is  for  ever  and  ever :  a  sceptre  of  equity 


3  "  For"  wanting  in  both  Codd. 

•♦  Ps.  xcix. 

S  [Hebrew  and  Greek,  "  a  good  word,"  i.e.  the  Logos.] 


214 


DIALOGUE   WITH   TRYPHO. 


is  the  sceptre  of  Thy  kingdom.  Thou  hast  loved 
righteousness,  and  hast  hated  iniquity ;  therefore 
thy  God '  hath  anointed  Thee  with  the  oil  of  glad- 
ness above  Thy  fellows.  [He  hath  anointed 
Thee]  with  myrrh,^  and  oil,  and  cassia,  from 
Thy  garments  ;  from  the  ivory  palaces,  whereby 
they  made  Thee  glad.  Kings'  daughters  are  in 
Thy  honour.  The  queen  stood  at  Thy  right 
hand,  clad  in  garments^  embroidered  with  gold. 
Hearken,  O  daughter,  and  behold,  and  incline 
thine  ear,  and  forget  thy  people  and  the  house 
of  thy  father :  and  the  King  shall  desire  thy 
beauty ;  because  He  is  thy  Lord,  they  shall 
worship  Him  also.  And  the  daughter  of  Tyre 
[shall  be  there]  with  gifts.  The  rich  of  the 
people  shall  entreat  Thy  face.  All  the  glory  of 
the  King's  daughter  [is]  within,  clad  in  embroid- 
ered garments  of  needlework.  The  virgins  that 
follow  her  shall  be  brought  to  the  King ;  her 
neighbours  shall  be  brought  unto  Thee  :  they 
shall  be  brought  with  joy  and  gladness  :  they 
shall  be  led  into  the  King's  shrine.  Listead  of 
thy  fathers,  thy  sons  have  been  born :  Thou 
shalt  appoint  them  rulers  over  all  the  earth.  I 
shall  remember  Thy  name  in  every  generation  : 
therefore  the  people  shall  confess  Thee  for  ever, 
and  for  ever  and  ever.' 

CHAP.    XXXIX. THE   JEWS    HATE   THE     CHRISTIANS 

WHO    BELIEVE   THIS.       HOW  GREAT   THE    DISTINC- 
TION   IS    BETWEEN    BOTH  ! 

"  Now  it  is  not  surprising,"  I  continued,  "  that 
you  hate  us  who  hold  these  opinions,  %nd  con- 
vict you  of  a  continual  hardness  of  heart.+  For 
indeed  Elijah,  conversing  with  God  concerning 
you,  speaks  thus  :  '  Lord,  they  have  slain  Thy 
prophets,  and  digged  down  Thine  altars  :  and  I 
am  left  alone,  and  they  seek  my  life.'  And  He 
answers  him  :  '  I  have  still  seven  thousand  men 
who  have  not  bowed  the  knee  to  Baal.'  s  There- 
fore, just  as  God  did  not  inflict  His  anger  on  ac- 
count of  those  seven  thousand  men,  even  so  He 
has  now  neither  yet  inflicted  judgment,  nor  does 
inflict  it,  knowing  that  daily  some  [of  you]  are 
becoming  disciples  in  the  name  of  Christ,  and 
quitting  the  path  of  error ;  who  are  also  receiv- 
ing gifts,  each  as  he  is  worthy,  illumined  through 
the  name  of  this  Christ.  For  one  receives  the 
spirit  of  understanding,  another  of  counsel,  an- 
other of  strength,  another  of  healing,  another  of 
foreknowledge,  another  of  teaching,  and  another 
of  the  fear  of  God." 

To  this  Trypho  said  to  me,  "  I  wish  you  knew 
that  you  are  beside  yourself,  talking  these  senti- 
ments." 


1  Or,  "  God,  thy  God." 

2  fnaKTf), 

3  Literally,  "  garments  of  gold,  v.iriegated.' 
*  Literally,  "  of  a  hard-hearted  opinion." 

5  I  Kings  xix.  14,  18. 


And  I  said  to  him,  "  Listen,  O  friend,''  for  I 
am  not  mad  or  beside  myself;  but  it  was  proph- 
esied that,  after  the  ascent  of  Christ  to  heaven, 
He  would  deliver  7  us  from  error  and  give  us 
gifts.  The  words  are  these  :  '  He  ascended  up 
on  high ;  He  led  captivity  captive ;  He  gave 
gifts  to  men.'  ^  Accordingly,  we  who  have  re- 
ceived gifts  from  Christ,  who  has  ascended  up  on 
high,  prove  from  the  words  of  prophecy  that  you, 
'  the  wise  in  yourselves,  and  the  men  of  under- 
standing in  your  own  eyes,' ^  are  foolish,  and 
honour  God  and  His  Christ  by  lip  only.  But 
we,  who  are  instructed  in  the  whole  truth, '°  hon- 
our Them  both  in  acts,  and  in  knowledge,  and 
in  heart,  even  unto  death.  But  you  hesitate  to 
confess  that  He  is  Christ,  as  the  Scriptures  and 
the  events  witnessed  and  done  in  His  name 
prove,  perhaps  for  this  reason,  lest  you  be  perse- 
cuted by  the  rulers,  who,  under  the  influence  of 
the  wicked  and  deceitful  spirit,  the  serpent,  will 
not  cease  putting  to  death  and  persecuting  those 
who  confess  the  name  of  Christ  until  He  come 
again,  and  destroy  them  all,  and  render  to  each 
his  deserts." 

And  Trypho  replied,  "Now,  then,  render  us 
the  proof  that  this  man  who  you  say  was  cru- 
cified and  ascended  into  heaven  is  the  Christ 
of  God.  For  you  have  sutificiently  proved  by 
means  of  the  Scriptures  previously  quoted  by 
you,  that  it  is  declared  in  the  Scriptures  that 
Christ  must  suffer,  and  come  again  with  glory, 
and  receive  the  eternal  kingdom  over  all  the 
nations,  every  kingdom  being  made  subject  to 
Him  :  now  show  us  that  this  man  is  He." 

And  I  replied,  "  It  has  been  already  proved, 
sirs,  to  those  who  have  ears,  even  from  the  facts 
which  have  been  conceded  by  you  ;  but  that  you 
may  not  think  me  at  a  loss,  and  unable  to  give 
proof  of  what  you  ask,  as  I  promised,  I  shall  do 
so  at  a  fitting  place.  At  present,  I  resume  the 
consideration  of  the  subject  which  I  was  dis- 
cussing. 

CHAP.    XL. HE    RETURNS    TO    THE    MOSAIC    LAWS, 

AND    PROVES  THAT  THEY   WERE  FIGURES   OF   THE 
THINGS   WHICH    PERTAIN   TO    CHRIST. 

"  The  mystery,  then,  of  the  lamb  which  God 
enjoined  to  be  sacrificed  as  the  passover,  was  a 
type  of  Christ ;  with  whose  blood,  in  proportion 
to  their  faith  in  Him,  they  anoint  their  houses, 
i.e.,  themselves,  who  believe  on  Him.  For  that 
the  creation  which  God  created  —  to  wit,  Adam 
—  was  a  house  for  the  spirit  which  proceeded 
from  God,  you  all  can  understand.     And  that 


6  u)  oiiTo?.     [Or,  Look  you,  listen!] 

7  Literally,     carry  us  captive." 
*  Ps.  Ixviii.  19. 

9  Isa.  V.  21. 

'°  Conslrastin^  either  Catholics  with  heretics,  or  Christians  w  ith 
Jews.  [Note  this  word  Catholic,  as  here  used  in  its  legitimate 
primitive  sense.] 


DIALOGUE   WITH    TRYPHO. 


215 


this  injunction  was  temporary,  I  prove  thus.  God 
does  not  permit  the  lamb  of  the  passover  to  be 
sacrificed  in  any  other  place  than  where  His 
name  was  named  ;  knowing  that  the  days  will 
come,  after  the  suffering  of  Christ,  when  even  the 
place  in  Jerusalem  shall  be  given  over  to  your 
enemies,  and  all  the  offerings,  in  short,  shall  cease  ; 
and  that  lamb  which  was  commandetl  to  be 
wholly  roasted  was  a  symbol  of  the  suffering  of 
the  cross  which  Christ  would  undergo.  For  the 
lamb,'  which  is  roasted,  is  roasted  and  dressed 
up  in  the  form  of  the  cross.  For  one  spit  is 
transfixed  right  through  from  the  lower  parts  up 
to  the  head,  and  one  across  the  back,  to  which 
are  attached  the  legs  of  the  lamb.  And  the  two 
goats  which  were  ordered  to  be  offered  during 
the  fast,  of  which  one  was  sent  away  as  the  scape 
[goat],  and  the  other  sacrificed,  were  similarly 
declarative  of  the  two  appearances  of  Christ :  the 
first,  in  which  the  elders  of  your  people,  and  the 
priests,  having  laid  hands  on  Him  and  put  Him 
to  death,  sent  Him  away  as  the  scape  [goat]  ;  and 
His  second  appearance,  because  in  the  same  place 
in  Jerusalem  you  shall  recognise  Him  whom  you 
have  dishonoured,  and  who  was  an  offering  for 
all  sinners  willing  to  repent,  and  keeping  the 
fast  which  Isaiah  speaks  of,  loosening  the  terms  ^ 
of  the  violent  contracts,  and  keeping  the  other 
precepts,  likewise  enumerated  by  him,  and  which 
I  have  quoted,^  which  those  believing  in  Jesus 
do.  And  further,  you  are  aware  that  the  offer- 
ing of  the  two  goats,  which  were  enjoined  to  be 
sacrificed  at  the  fast,  was  not  permitted  to  take 
place  similarly  anywhere  else,  but  only  in  Jeru- 
salem. 

CHAP.    XLI. THE    OBLATION    OF    FINE    FLOUR    WAS 

A    FIGURE    OF   THE    EUCHARIST. 

"  And  the  offering  of  fine  flour,  sirs,"  I  said, 
"  which  was  prescribed  to  be  presented  on  behalf 
of  those  purified  from  leprosy,  was  a  type  of  the 
bread  of  the  P_^ucharist,  the  celebration  of  which- 
our  Lord  Jesus  Christ  prescribed,  in  remem- 
brance of  the  suffering  which  He  endured  on 
behalf  of  those  who  are  purified  in  soul  from  all 
iniquity,  in  order  that  we  may  at  the  same  time 
thank  (iod  for  having  created  the  world,  with  all 
things  therein,  for  the  sake  of  man,  and  for  deliv- 
ering us  from  the  evil  in  which  we  were,  and  for 
utterly  overthrowing  1  principalities  and  powers  by 
Him  who  suffered  according  to  His  will.  Hence 
God  speaks  by  the  mouth  of  Malachi,  one  of 
the  twelve  [prophets],  as  I  said  before,^  about 
the  sacrifices  at  that  time  presented  by  you  :  '  I 
have  no  pleasure  in  you,  saith  the  Lord  ;  and  I 


'  Some  think  this  particularly  refers  to  the  paschal  lamb,  others  to 
any  lamb  which  is  roasted. 
^  Literally,  "  cords." 
3  Chap.  XV. 

*  Literally,  "  overthrowing  with  a  perfect  overthrow." 
5  Chap,  xxviii. 


will  not  accept  your  sacrifices  at  your  hands  :  for, 
from  the  rising  of  the  sun  unto  the  going  down 
of  the  same.  My  name  has  been  glorified  among 
the  Gentiles,  and  in  every  place  incense  is  offered 
to  My  name,  and  a  pure  offering  :  for  My  name 
is  great  among  the  Gentiles,  saith  the  Ljrd  :  but 
ye  profane  it.'  ^  [So]  He  then  speaks  of  those 
Gentiles,  namely  us,  who  in  every  place  offer 
sacrifices  to  Him,  i.e.,  the  bread  of  the  Kucha- 
rist,  and  also  the  cup  of  the  Eucharist,  affirming 
both  that  we  glorify  His  name,  and  that  yoa  pro- 
fane [it].  The  command  of  circumcision,  again, 
bidding  [them]  always  circumcise  the  children 
on  the  eighth  day,  was  a  type  of  the  true  circum- 
cision, by  which  we  are  circumcised  from  deceit 
and  inicjuity  through  Him  who  rose  from  the 
dead  on  the  first  day  after  the  Sabbath,  [namely 
through]  our  Lord  Jesus  Christ.  For  the  first 
day  after  the  Sabbath,  remaining  the  firsts  of  all 
the  days,  is  called,  however,  the  eighth,  accord- 
ing to  the  number  of  all  the  days  of  the  cycle, 
and  [yet]  remains  the  first. 

CHAP.    XLII.  THE    BELLS    ON   THE    PRIEST'S     ROBE 

WERE   A    FIGURE   OF  THE  APOSTLES. 

"  Moreover,  the  prescription  that  twelve  bells  ^ 
be  attached  to  the  [robe]  of  the  high  priest, 
which  hung  down  to  the  feet,  was  a  symbol  of 
the  twelve  apostles,  who  depend  on  the  power 
of  Christ,  the  eternal  Priest ;  and  through  their 
voice  it  is  that  all  the  earth  has  been  filled  with 
the  glory  and  grace  of  God  and  of  His  Christ. 
Wherefore  David  also  says  :  '  Their  sound  has 
gone  forth  into  all  the  earth,  and  their  words  to 
the  ends  of  the  world.'  ^  And  Isaiah  speaks  as 
if  he  were  personating  the  apostles,  when  they 
say  to  Christ  that  they  believe  not  in  their  own 
report,  but  in  the  power  of  Him  who  sent  them. 
And  so  he  says  :  '  Lord,  who  hath  believed  our 
report?  and  to  whom  is  the  arm  of  the  Lord 
revealed?  We  have  preached  before  Him  as  if 
[He  were]  a  child,  as  if  a  root  in  a  dry  ground.' '" 
(And  what  follows  in  order  of  the  prophecy 
already  quoted.")  But  when  the  passage  speaks 
as  from  the  lips  of  many,  '  We  have  preached 
before  Him,'  and  adds,  'as  if  a  child,'  it  signifies 
that  the  wicked  shall  become  subject  to  Him, 
and  shall  obey  His  command,  and  that  all  shall 
become  as  one  child.  Such  a  thing  as  you  may 
witness  in  the  body  :  although  the  members  are 
enumerated  as  many,  all  are  called  oz/r,  and  are 
a  l>odv.  For,  indeed,  a  commonwealth  and  a 
church,'^  though  many  individuals    in    number, 


6  Mai.  i.  10-12. 

7  Or,  "  being  the  first." 

8  E.\.  xxviii.  33  gives  no  definite  number  of  bells.  Otto  jrcsumes 
Justin  to  have  confounded  the  bells  and  the  gems,  which  were  twelve 
ui  number. 

9  Ps.  xix.  4. 

'°  Isa.  liii    I,  2. 

"  Chap.  xiii. 

12  ennAijaia.     Lat.  vers,  has  cotvcntus. 


2l6 


DIALOGUE   WITH    TRYPHO. 


are  in  fact  as  one,  called  and  addressed  by  one 
appellation.  And  in  short,  sirs,"  said  I,  "by 
enumerating  all  the  other  appointments  of  Moses, 
I  can  demonstrate  that  they  were  types,  and 
symbols,  and  declarations  of  those  things  which 
would  happen  to  Christ,  of  those  who  it  was 
foreknown  were  to  believe  in  Him,  and  of  those 
things  which  would  also  be  done  by  Christ  Him- 
self, But  since  what  I  have  now  enumerated 
appears  to  me  to  be  sufficient,  I  revert  again  to 
the  order  of  the  discourse.' 


CHAP.     XLIII.  HE     CONCLUDES     THAT    THE     LAW 

HAD     AN    END    IN     CHRIST,    WHO    WAS     BORN     OF 
THE    VIRGIN. 

"  As,  then,  circumcision  began  with  Abraham, 
and  the  Sabbath  and  sacrifices  and  offerings  and 
feasts  with  Moses,  and  it  has  been  proved  they 
were  enjoined  on  account  of  the  hardness  of 
your  people's  heart,  so  it  was  necessary,  in  ac- 
cordance with  the  Father's  will,  that  they  should 
have  an  end  in  Him  who  was  born  of  a  virgin, 
of  the  family  of  Abraham  and  tribe  of  Judah, 
and  of  David  ;  in  Christ  the  Son  of  God,  who 
was  proclaimed  as  about  to  come  to  all  the  world, 
to  be  the  everlasting  law  and  the  e\erlasting  cove- 
nant, even  as  the  forementioned  prophecies  show. 
And  we,  who  have  approached  God  through 
Him,  have  received  not  carnal,  but  spiritual  cir- 
cumcision, which  Enoch  and  those  like  him 
observed.  And  we  have  received  it  through 
baptism,  since  we  were  sinners,  by  God's  mercy  ; 
and  all  men  may  equally  obtain  it.  But  since  the 
mystery  of  His  birth  now  demands  our  attention, 
I  shall  speak  of  it.  Isaiah  then  asserted  in  regard 
to  the  generation  of  Christ,  that  it  could  not 
be  declared  by  man,  in  words  already  quoted  :  ^ 
*  Who  shall  declare  His  generation  ?  for  His  life 
is  taken  from  the  earth  :  for  the  transgressions  of 
my  people  was  He  led  ^  to  death.'  ^  The  Spirit 
of  prophecy  thus  affirmed  that  the  generation  of 
Him  who  was  to  die,  that  we  sinful  men  might 
be  healed  by  His  stripes,  was  such  as  could  not 
be  declared.  Furthermore,  that  the  men  who 
believe  in  Him  may  possess  the  knowledge  of 
the  manner  in  which  He  came  into  the  world, 5 
the  Spirit  of  prophecy  by  the  same  Isaiah  fore- 
told how  it  would  happen  thus  :  '  And  the  Lord 
spoke  again  to  Ahaz,  saying.  Ask  for  thyself  a 
sign  from  the  Lord  thy  God,  in  the  depth,  or 
in  the  height.  And  Ahaz  said,  I  will  not  ask, 
neither  will  I  tempt  the  Lord.  And  Isaiah  said. 
Hear  then,  O  house  of  David ;  Is  it  a  small 
thing  for  you  to  contend  with  men,  and  how  do 
you   contend   with   the    Lord?     Therefore    the 


'  Literalljr,  "  to  the  discourse  in  order." 

2  Chap.  xiii. 

3  Or,  "  was  I  led." 
*  Isa.  liii.  8. 

5  Literally,  "  He  was  in  the  world,  being  bom." 


Lord  Himself  will  give  you  a  sign.  Behold,  the 
virgin  shall  conceive,  and  shall  bear  a  son,  and 
his  name  shall  be  called  Immanuel.  Butter  and 
honey  shall  he  eat,  before  he  knows  or  prefers 
the  evil,  and  chooses  out  the  good  ;  ^  for  before 
the  child  knows  good  or  ill,  he  rejects  evil  7  by 
choosing  out  the  good.  For  before  the  child 
knows  how  to  call  father  or  mother,  he  shall 
receive  the  power  of  Damascus  and  the  spoil 
of  Samaria  in  presence  of  the  king  of  Assyria. 
And  the  land  shall  be  forsaken,^  which  thou 
shalt  with  difficulty  endure  in  consequence  of  the 
presence  of  its  two  kings.^  But  God  shall  bring 
on  thee,  and  on  thy  people,  and  on  the  house 
of  thy  father,  days  which  have  not  'yet  come 
upon  thee  since  the  day  in  which  Ephraim  took 
away  from  Judah  the  king  of  Assyria.' '°  Now 
it  is  evident  to  all,  that  in  the  race  of  Abraham 
according  to  the  flesh  no  one  has  been  born  of 
a  virgin,  or  is  said  to  have  been  born  [of  a  vir- 
gin], save  this  our  Christ.  But  since  you  and 
your  teachers  venture  to  affirm  that  in  the  proph- 
ecy of  Isaiah  it  is  not  said,  '  Behold,  the  virgin 
shall  conceive,'  but,  '  Behold,  the  young  woman 
shall  conceive,  and  bear  a  son  ; '  and  [sincel  you 
explain  the  prophecy  as  if  [it  referred]  to  Heze- 
kiah,  who  was  your  king,  I  shall  endeavor  to 
discuss  shortly  this  point  in  opposition  to  you, 
and  to  show  that  reference  is  made  to  Him  who 
is  acknowledged  by  us  as  Christ. 

CHAP.  XLIV. THE  JEWS  IN  VAIN  PROMISE  THEM- 
SELVES SALVATION,  WHICH  CANNOT  BE  OBTAINED 
EXCEPT   THROUGH    CHRIST. 

"  For  thus,  so  far  as  you  are  concerned,  I 
shall  be  found  in  all  respects  innocent,  if  I  strive 
earnestly  to  persuade  you  by  bringing  forward 
demonstrations.  But  if  you  remain  hard-hearted, 
or  weak  in  [forming]  a  resolution,  on  account 
of  death,' which  is  the  lot  of  the  Christians,  and 
are  unwilling  to  assent  to  the  truth,  you  shall 
appear  as  the  authors  of  your  own  [evils] .  And 
you  deceive  yourselves  while  you  fancy  that,  be- 
cause you  are  the  seed  of  Abraham  after  the  flesh, 
therefore  you  shall  fully  inherit  the  good  things 
announced  to  be  bestowed  by  God  through  Christ. 
For  no  one,  not  even  of  them,''  has  anything  to 
look  for,  but  only  those  who  in  mind  are  assimi- 
lated   to  the  faith   of  Abraham,  and  who  have 


^  See  Chap.  l.wi. 

7  Literally,  '"disobeys  evil"  (aireiBei  Troi-rjpo).  Conjectured: 
aiTioBel,  and  awetflei  novripia, 

8  The  Mss.  of  Justin  read,  "shall  be  taken:"  KaTa\r)f>9ri(TeTai, 
This  is  plainly  a  mistake  for  KaTaAeu/iflijtrcTm  ;  but  whether  the  mis- 
take is  Justin's  or  the  transcribers',  it  would  be  difficult  to  say,  as 
Thirlby  remarks. 

9  The  rendering  of  this  is  doubtful :  literally,  "  from  the  face  of 
the  two  kings,"  and  the  words  might  go  with  "  shall  be  forsaken." 

'°  Isa.  vii.  10-17  w''h  ^^'^-  viii.  4  inserted.  The  last  clause  may 
also  be  translated,  "  in  which  He  took  away  from  Judah  Ephraim, 
even  the  king  of  Assyria." 

^'  i.e.,  of  Abraham's  seed. 


DIALOGUE    WITH    TRYPHO. 


217 


recognised  all  the  mysteries :  for  I  say,'  that 
some  injunctions  were  laid  on  you  in  reference 
to  the  worship  of  God  and  practice  of  righteous- 
ness ;  but  some  injunctions  and  acts  were  like- 
wise mentioned  in  reference  to  the  mystery  of 
Christ,  on  account  of-  the  hardness  of  your  peo- 
ple's hearts.  And  that  this  is  so,  God  makes 
known  in  Ezekiel,  [when]  He  said  concerning 
it :  'If  Noah  and  Jacobs  and  Daniel  should  beg 
either  sons  or  daughters,  the  refjuest  would  not 
be  granted  them.'  •*  And  in  Isaiah,  of  the  very 
same  matter  He  spake  thus  :  '  The  Lord  God 
said,  they  shall  both  go  forth  and  look  on  the 
members  [of  the  bodies]  of  the  men  that  have 
transgressed.  For  their  worm  shall  not  die,  and 
their  fire  shall  not  be  quenched,  and  they  shall 
be  a  gazing-stock  to  all  flesh.'  5  So  that  it  be- 
comes you  to  eradicate  this  hope  from  your  souls, 
and  hasten  to  know  in  what  way  forgiveness  of 
sins,  and  a  hope  of  inheriting  the  promised  good 
things,  shall  be  yours.  But  there  is  no  other 
[way]  than  this,  —  to  become  acquainted  with 
this  Christ,  to  be  washed  in  the  fountain  "^  spoken 
of  by  Isaiah  for  the  remission  of  sins  ;  and  for 
the  rest,  to  live  sinless  lives." 

CHAP.  XLV. THOSE  WHO  WERE  RIGHTEOUS  BEFORE 

AND     UNDER     THE     LAW     SHALL      BE     SAVED      BY 
CHRIST. 

And  Trypho  said,  "  If  I  seem  to  interrupt 
these  matters,  which  you  say  must  be  investi- 
gated, yet  the  question  which  I  mean  to  put  is 
urgent.     Suffer  me  first." 

And  I  replied,  "  Ask  whatever  you  please,  as 
it  occurs  to  you  ;  and  I  shall  endeavour,  after 
questions  and  answers,  to  resume  and  complete 
the  discourse." 

Then  he  said,  "  Tell  me,  then,  shall  those  who 
lived  according  to  the  law  given  by  Moses,  live 
in  the  same  manner  with  Jacob,  Enoch,  and  Noah, 
in  the  resurrection  of  the  dead,  or  not?" 

I  replied  to  him,  "  When  I  quoted,  sir,  the 
words  spoken  by  Ezekiel,  that  *  even  if  Noah  and 
Daniel  and  Jacob  were  to  beg  sons  and  daugh- 
ters, the  request  would  not  be  granted  them,' 
but  that  each  one,  that  is  to  say,  shall  be  saved 
by  his  own  righteousness,  I  said  also,  that  those 
who  regulated  their  lives  by  the  law  of  Moses 
■  would  in  like  manner  be  saved.     For  what  in  the 


'  Justin  distinguishes  between  such  essential  acts  as  related  to 
God's  worship  and  the  establisliment  of  righteousness,  and  such  cere- 
monial observances  as  had  a  mere  temporary  significance.  The  recog- 
nition of  this  distinction  he  alleges  to  be  necessary  to  salvation: 
necessary  in  this  sense,  that  justification  must  be  placed  not  on  the 
latter,  but  on  the  former:  and  without  such  recognition,  a  Jew  would, 
as  Justin  says,  rest  his  hopes  on  his  noble  descent  from  Abraham. 

-  More  probably.  "  or  on  account  of,"  etc- 

3  In  Bible,  "Job:"  Maranus  prefers  "Jacob,"  and  thinks  the 
mention  of  his  name  very  suitable  to  disprove  the  arrogant  claims  of 
Jacob's  posterity. 

^  Ezek.  xiv.  20. 

5  Isa.  Ixvi.  24. 

*  Some  refer  this  to  Christ's  baptism.  See  Cyprian,  Adv.  Jud. 
i.  24.  —  Otto. 


law  of  Moses  is  naturally  good,  and  pious,  and, 
righteous,  and  has  been  prescribed  to  be  done 
by  those  who  obey  it ;  ^  and  what  was  appointed 
to  be  performed  by  rea.son  of  the  hardness  of  the 
people's  hearts  ;  was  similarly  recorded,  and  done 
also  by  those  who  were  under  the  law.  Since 
those  who  did  that  which  is  universally,  naturally, 
and  eternally  good  are  pleasing  to  God,  they 
shall  be  saved  through  this  Christ  in  the  resur- 
rection equally  with  those  righteous  men  who 
were  before  them,  namely  Noah,  and  Enoch,  and 
Jacob,  and  whoever  else  there  be,  along  with 
those  who  have  known  *"  this  Christ,  Son  of  God, 
who  was  before  the  morning  star  and  the  moon, 
and  submitted  to  become  incarnate,  and  be  born 
of  this  virgin  of  the  family  of  David,  in  order 
that,  by  this  dispensation,  the  serpent  that  sinned 
from  the  beginning,  and  the  angels  like  him,  may 
be  destroyed,  and  that  death  may  be  contemned, 
and  for  ever  quit,  at  the  second  coming  of  the 
Christ  Himself,  those  who  believe  in  Him  and 
live  acceptably,  —  and  be  no  more  :  when  some 
are  sent  to  be  punished  unceasingly  into  judg- 
ment and  condemnation  of  fire  ;  but  others  shall 
exist  in  freedom  from  suffering,  from  corruption, 
and  from  grief,  and  in  immortality." 

CHAP.    XLVI. TRYPHO  ASKS  WHETHER  A  MAN  WHO 

KEEPS  THE  LAW  EVEN  NOW  WILL  BE  SAVED. 
JUSTIN  PROVES  THAT  IT  CONTRIBUTES  NOTHING 
TO    RIGHTEOUSNESS. 

"  But  if  some,  even  now,  wish  to  live  in  the 
observance  of  the  institutions  given  by  Moses, 
and  yet  believe  in  this  Jesus  who  was  crucified, 
recognising  Him  to  be  the  Christ  of  God,  and 
that  it  is  given  to  Him  to  be  absolute  Judge  of 
all,  and  that  His  is  the  everlasting  kingdom,  can 
they  also  be  saved?"  he  inquired  of  me. 

And  I  replied,  "  Let  us  consider  that  also  to- 
gether, whether  one  may  now  observe  all  the 
Mosaic  institutions." 

And  he  answered,  "  No.  For  we  know  that, 
as  you  said,  it  is  not  possible  either  anywhere  to 
sacrifice  the  lamb  of  the  passover,  or  to  offer  the 
goats  ordered  for  the  fast ;  or,  in  short,  [to  pre- 
sent] all  the  other  offerings." 

And  I  said,  "  Tell  [me]  then  yourself,  I  pray, 
some  things  which  can  be  observed  ;  for  you  will 
be  persuaded  that,  though  a  man  does  not  keep 
or  has  not  performed  the  eternal^  decrees,  he 
may  assuredly  be  saved." 

Then  he  replied,  "  To  keep  the  Sabbath,  to  be 
circumcised,  to  observe  months,  and  to  be  washed 
if  you  touch  anything  prohibited  by  Moses,  or 
after  sexual  intercourse." 

And  I  said,  "  Do  you  think  that  .Abraham, 
Isaac,  Jacob,  Noah,  and  Job,  and  all  the  rest  be- 


7  It,  i.e.,  the  law,  or  "  what  in  the  law,"  etc. 

^  Those  who  live  after  Christ. 

9  "  Eternal,"  i.e.,  as  the  Jew  thinks. 


2l8 


DIALOGUE    WITH    TRYPHO. 


fore  or  after  them  equally  righteous,  also  Sarah 
the  wife  of  Abraham,  Rebekah  the  wife  of  Isaac, 
Rachel  the  wife  of  Jacob,  and  Leah,  and  all  the 
rest  of  them,  until  the  mother  of  Moses  the  faith- 
ful servant,  who  observed  none  of  these  [stat- 
utes], will  be  saved?" 

And  Trypho  answered,  "  Were  not  Abraham 
and  his  descendants  circumcised?  " 

And  I  said,  "  I  know  that  Abraham  and  his 
descendants  were  circumcised.  The  reason  why 
circumcision  was  given  to  them  I  stated  at  length 
in  what  has  gone  before ;  and  if  what  has  been 
said  does  not  convince  you,'  let  us  again  search 
into  the  matter.  But  you  are  aware  that,  up  to 
Moses,  no  one  in  fact  who  was  righteous  observed 
any  of  these  rites  at  all  of  which  we  are  talking, 
or  received  one  commandment  to  observe,  except 
that  of  circumcision,  which  began  from  Abraham." 

And  he  replied,  "  We  know  it,  and  admit  that 
they  are  saved." 

Then  I  returned  answer,  "  You  perceive  that 
God  by  Moses  laid  all  such  ordinances  upon  you 
on  account  of  the  hardness  of  your  people's 
hearts,  in  order  that,  by  the  large  number  of  them, 
you  might  keep  God  continually,  and  in  every 
action,  before  your  eyes,  and  never  begin  to  act 
unjustly  or  impiously.  For  He  enjoined  you  to 
place  around  you  [a  fringe]  of  purple  dye,^  in 
order  that  you  might  not  forget  God  ;  and  He 
commanded  you  to  wear  a  phylactery,^  certain 
characters,  which  indeed  we  consider  holy,  being 
engraved  on  very  thin  parchment ;  and  by  these 
means  stirring  you  up  +  to  retain  a  constant  re- 
membrance of  God  :  at  the  same  time,  however, 
convincing  you,  that  in  your  hearts  you  have  not 
even  a  faint  remembrance  of  God's  worship. 
Yet  not  even  so  were  you  dissuaded  from  idola- 
try :  for  in  the  times  of  Elijah,  when  [God]  re- 
counted the  number  of  those  who  had  not  bowed 
the  knee  to  Baal,  He  said  the  number  was  seven 
thousand ;  and  in  Isaiah  He  rebukes  you  for 
having  sacrificed  your  children  to  idols.  But  we, 
because  we  refuse  to  sacrifice  to  those  to  whom 
we  were  of  old  accustomed  to  sacrifice,  undergo 
extreme  penalties,  and  rejoice  in  death,  —  be- 
lieving that  God  will  raise  us  up  by  His  Christ, 
and  will  make  us  incorruptible,  and  undisturbed, 
and  immortal ;  and  we  know  that  the  ordinances 
imposed  by  reason  of  the  hardness  of  your  peo- 
ple's hearts,  contribute  nothing  to  the  perform- 
ance of  righteousness  and  of  piety." 

CHAP.  XLVII.  JUSTIX  COMMUNICATES  WITH  CHRIS- 
TIANS WHO  OBSERVE  THE  LAW.  NOT  A  FEW 
CATHOLICS    DO    OTHERWISE. 

And  Trypho  again  inquired,  "  But  if  some  one, 
knowing  that  this  is  so,  after  he  recognises  that 


'  Literally,  "  pui  you  out  of  countenance." 

*  Num.  XV.  38. 

3  Deut.  vi.  6. 

■*  Literally,  "  importuning." 


this  man  is  Christ,  and  has  believed  in  and  obeys 
Him,  wishes,  however,  to  observe  these  [institu- 
tions], will  he  be  saved?" 

I  said,  "  In  my  opinion,  Trypho,  such  an  one 
will  be  saved,  if  he  does  not  strive  in  every  way 
to  persuade  other  men,  —  I  mean  those  Gentiles 
who  have  been  circumcised  from  error  by  Christ, 
to  observe  the  same  things  as  himself,  telling 
them  that  they  will  not  be  saved  unless  they  do 
so.  This  you  did  yourself  at  the  commencement 
of  the  discourse,  when  you  declared  that  I  would 
not  be  saved  unless  I  observe  these  institutions." 

Then  he  replied,  "  Why  then  have  you  said, 
'  In  my  opinion,  such  an  one  will  be  saved,'  un- 
less there  are  some  5  who  affirm  that  such  will  not 
be  saved?  " 

"There  are  such  people,  Trypho,"  I  answered  ; 
"and  these  do  not  venture  to  have  any  inter- 
course with  or  to  extend  hospitality  to  such  per- 
sons ;  but  I  do  not  agree  with  them.  But  if 
some,  through  weak-mindedness,  wish  to  observe 
such  institutions  as  were  given  by  Moses,  from 
which  they  expect  some  virtue,  but  which  we 
believe  were  appointed  by  reason  of  the  hardness 
of  the  people's  hearts,  along  with  their  hope  in 
this  Christ,  and  [wish  to  perform]  the  eternal 
and  natural  acts  of  righteousness  and  piety,  yet 
choose  to  live  with  the  Christians  and  the  faith- 
ful, as  I  said  before,  not  inducing  them  either  to 
be  circumcised  like  themselves,  or  to  keep  the 
Sabbath,  or  to  observe  any  other  such  ceremo- 
nies, then  I  hold  that  we  ought  to  join  ourselves 
to  such,  and  associate  with  them  in  all  things  as 
kinsmen  and  brethren.  But  if,  Trypho,"  I  con- 
tinued, "  some  of  your  race,  who  say  they  be- 
lieve in  this  Christ,  compel  those  Gentiles  who 
believe  in  this  Christ  to  live  in  all  respects  ac- 
cording to  the  law  given  by  Moses,  or  choose 
not  to  associate  so  intimately  with  them,  I  in 
like  manner  do  not  approve  of  them.  But  I 
believe  that  even  those,  who  have  been  per- 
suaded by  them  to  observe  the  legal  dispensa- 
tion along  with  their  confession  of  God  in  Christ, 
shall  probably  be  saved.  And  I  hold,  further, 
that  such  as  have  confessed  and  known  this  man 
to  be  Christ,  yet  who  have  gone  back  from  some 
cause  to  the  legal  dispensation,  and  have  denied 
that  this  man  is  Christ,  and  have  repented  not  be- 
fore death,  shall  by  no  means  be  saved.  Further, 
I  hold  that  those  of  the  seed  of  Abraham  who 
live  according  to  the  law,  and  do  not  believe  in 
this  Christ  before  death,  shall  likewise  not  be 
saved,  and  especially  those  who  have  anathema- 
tized and  do  anathematize  this  very  Christ  in  the 
synagogues,  and  everything  by  which  they  might 
obtain  salvation  and  escape  the  vengeance  of 
fire.*^     For  the  goodness  and  the  loving-kindness 


5  "  Or.  Are  there  not  some,"  etc. 

6  The  text  .seems  to  be  corrupt.  Otto  reads:  "Do  anathematize 
those  who  put  their  trust  in  this  very  Christ  so  as  to  obtain  salva- 
tion," etc. 


DIALOGUE   WITH    TRYPHO. 


2  ig 


of  God,  and  His  boundless  riches,  hold  righteous 
and  sinless  the  man  who,  as  Kzekicl '  tells,  re- 
pents of  sins ;  and  reckons  sinful,  unrighteous, 
and  impious  the  man  who  falls  away  from  piety 
and  righteousness  to  unrighteousness  and  ungod- 
Imess.  Wherefore  also  our  Lord  Jesus  Christ 
said,  '  In  whatsoever  things  I  shall  take  you,  in 
these  I  shall  judge  you.'  "  ^ 

CHAP.    XLVIII. RF.FORE    THE    DIVINITY    OF    CHRIST 

IS   PROVED,  HE    [tRVPHo]   DEMANDS   THAT    IT    BE 
SETTLED   THAT    HE    IS    CHRIST. 

And  Trypho  said,  "  We  have  heard  what  you 
think  of  these  matters.  Resume  the  discourse 
where  you  left  off,  and  bring  it  to  an  end.  For 
some  of  it  appears  to  me  to  be  paradoxical,  and 
wholly  inca]mble  of  proof  For  when  you  say 
that  this  Christ  existed  as  God  before  the  ages, 
then  that  He  submitted  to  be  born  and  become 
man,  yet  that  He  is  not  man  of  man,  this  [asser- 
tion] appears  to  me  to  be  not  merely  paradoxi- 
cal, but  also  foolish." 

And  I  replied  to  this,  "  I  know  that  the  state- 
ment does  appear  to  be  paradoxical,  especially 
to  those  of  your  race,  who  are  ever  unwilling  to 
understand  or  to  perform  the  [requirements]  of 
God,  but  [ready  to  perform]  those  of  your  teach- 
ers, as  God  Himself  declares.^  Now  assuredly, 
Trypho,"  I  continued,  "[the  proof]  that  this 
man  •♦  is  the  Christ  of  God  does  not  fail,  though 
I  be  unable  to  prove  that  He  existed  formerly  as 
Son  of  the  Maker  of  all  things,  being  God,  and 
was  born  a  man  by  the  Virgin.  But  since  I  have 
certainly  proved  that  this  man  is  the  Christ  of 
God,  whoever  He  be,  even  if  I  do  not  prove  that 
He  pre-existed,  and  submitted  to  be  born  a  man 
of  like  passions  with  us,  having  a  body,  accord- 
ing to  the  Father's  will ;  in  this  last  matter  alone 
is  it  just  to  say  that  I  have  erred,  and  not  to  deny 
that  He  is  the  Christ,  though  it  should  appear 
that  He  was  born  man  of  men,  and  [nothing 
more]  is  proved  [than  this],  that  He  has  become 
Christ  by  election.  For  there  are  some,  my 
friends,"  I  said,  "  of  our  race,5  who  admit  that 
He  is  Christ,  while  holding  Him  to  be  man  of 
men ;  with  whom  I  do  not  agree,  nor  would  I,'^' 
even  though  most  of  those  who  have  [now]  the 
same  opinions  as  myself  should  say  so  ;  since  we 
were  enjoined  by  Christ  Himself  to  put  no  faith 


'  Ezek.  xxxiii.  11-20. 

-  [Comp.  St.  John  xii.  47.  48.]  Grabius  thinks  this  taken  from 
the  [apocryphal]  Gospel  according  to  the  Hebrews.  It  is  not  in  the 
New  or  Old  Testament.  [Query.  Is  it  not,  rather,  one  of  the  tradi- 
tional saymgs  preserved  among  early  Christians  ?] 

3  Comp.  Isa.  xxix.  13. 

*  Or,  "  such  a  man." 

5  Some  read,  "  of  your  race,  "  referring  to  the  Ebionites.  Mara- 
nus  believes  the  reference  is  to  the  Ebionites,  and  supports  in  a  long 
note  the  reading  "our,"  inasmuch  as  Justin  would  be  more  likely  to 
associate  these  Ebionites  with  Christians  than  with  Jews,  even  though 
they  were  heretics. 

6  Langus  transljtes:  "Nor  would,  indeed,  many  who  are  of  the 
same  opinion  as  myself  say  so." 


in  human  doctrines,^  but  in  those  proclaimed  by 
the  blessed  prophets  and  taught  by  Himself." 

CHAP.  XLIX.  —  TO  THOSE  WHO  OBJECT  THAT  ELIJAH 
HAS  NOT  YET  CO.ME,  HE  REPLIES  THAT  HE  IS  THE 
PRECURSOR   OF  THE   FIRST  ADVENT, 

And  Trypho  said,  "  Those  who  affirm  him  to 
have  been  a  man,  and  to  have  been  anointed  by 
election,  and  then  to  have  become  Christ,  appear 
to  me  to  speak  more  plausibly  than  you  who 
hold  those  opinions  which  you  express.  For  we 
all  expect  that  Christ  will  be  a  man  [born]  of 
men,  and  that  Elijah  when  he  comes  will  anoint 
him.  But  if  this  man  appear  to  be  Christ,  he 
must  certainly  be  known  as  man  [born]  of  men  ; 
but  from  the  circumstance  that  Elijah  has  not 
yet  come,  I  infer  that  this  man  is  not  He  [the 
Christ]." 

Then  I  incjuired  of  him,  ''  Does  not  Scripture, 
in  the  book  of  Zechariah,"^  say  that  Elijah  shall 
come  before  the  great  and  terrible  day  of  the 
Lord?" 

And  he  answered,  "  Certainly." 

"  If  therefore  Scripture  compels  you  to  admit 
that  two  advents  of  Christ  were  predicted  to 
take  place, —  one  in  which  He  would  appear  suf- 
fering, and  dishonoured,  and  without  comeliness ; 
but  the  other  in  which  He  would  come  glorious, 
and  Judge  of  all,  as  has  been  made  manifest  in 
many  of  the  fore-cited  passages,  —  shall  we  not 
suppose  that  the  word  of  God  has  proclaimed 
that  Elijah  shall  be  the  precursor  of  the  great 
and  terrible  day,  that  is,  of  His  second  advent?" 

"Certainly,"  he  answered. 

"  And,  accordingly,  our  Lord  in  His  teaching," 
I  continued,  "  proclaimed  that  this  very  thing 
would  take  place,  saj-ing  that  Elijah  would  also 
come.  And  we  know  that  this  shall  take  i)lace 
when  our  Lord  Jesus  Christ  shall  come  in  glory 
from  heaven  ;  whose  first  manifestation  the  Spirit 
of  God  who  was  in  Elijah  preceded  as  herald  in 
[the  person  of]  John,  a  prophet  among  your 
nation ;  after  whom  no  other  prophet  appeared 
among  you.  He  cried,  as  he  sat  by  the  river 
Jordan  :  '  I  baptize  you  with  water  to  repentance  ; 
but  He  that  is  stronger  than  I  shall  come,  whose 
shoes  I  am  not  worthy  to  bear :  He  shall  bajjtize 
you  with  the  Holy  Ghost  and  with  fire  :  whose 
fan  is  in  His  hand,  and  He  will  thoroughly  purge 
His  floor,  and  will  gather  the  wheat  into  the 
barn  ;  but  the  chaff  He  will  burn  up  with  un- 
quenchal)le  fire.'  "^  And  this  very  prophet  your 
king  Herod  had  shut  up  in  prison  ;  and  when 
his  birth-day  was  celebrated,  and  the  niece  '°  of 
the  same  Herod  by  her  dancing  had  pleased 
him,  he  told  her  to  ask  whatever  she  pleased. 


7  [Note  this  emphatic  testimony  of  primitive  faith.] 

*  I^Ial.  iv.  5. 

9  Matt.  iii.  II,  12. 

'°  Literally,  "  cou-sin." 


220 


DIALOGUE   WITH    TRYPHO. 


Then  the  mother  of  the  maiden  instigated  her 
to  ask  the  head  of  John,  who  was  in  prison ;  and 
having  asked  it,  [Herod]  sent  and  ordered  the 
head  of  John  to  be  brought  in  on  a  charger. 
Wherefore  also  our  Christ  said,  [when  He  was] 
on  earth,  to  those  who  were  affirming  that  EHjah 
must  come  before  Christ :  '  Ehjah  shall  come, 
and  restore  all  things ;  but  I  say  unto  you,  that 
Elijah  has  already  come,  and  they  knew  him  not, 
but  have  done  to  him  whatsoever  they  chose.' ' 
And  it  is  written,  '  Then  the  disciples  understood 
that  He  spake  to  them  about  John  the  Baptist.'" 

And  Trypho  said,  "  This  statement  also  seems 
to  me-  paradoxical ;  namely,  that  the  prophetic 
Spirit  of  God,  who  was  in  Elijah,  was  also  in 
John." 

To  this  I  replied,  "  Do  you  not  think  that  the 
same  thing  happened  in  the  case  of  Joshua  the 
son  of  Nave  (Nun),  who  succeeded  to  the  com- 
mand of  the  people  after  Moses,  when  Moses 
was  commanded  to  lay  his  hands  on  Joshua,  and 
God  said  to  him,  '  I  will  take  of  the  spirit  which 
is  in  thee,  and  put  it  on  him? '  "  ^ 

And  he  said,  "  Certainly." 

"  As  therefore,"  I  say,  "  while  Moses  was  still 
among  men,  God  took  of  the  spirit  which  was 
in  Moses  and  put  it  on  Joshua,  even  so  God  was 
able  to  cause  [the  spirit]  of  Elijah  to  come  upon 
John  ;  in  order  that,  as  Christ  at  His  first  com- 
ing appeared  inglorious,  even  so  the  first  coming 
of  the  spirit,  which  remained  always  pure  in 
Elijah  3  like  that  of  Christ,  might  be  perceived 
to  be  inglorious.  For  the  Lord  said  He  would 
wage  war  against  Amalek  with  concealed  hand  ; 
and  you  will  not  deny  that  Amalek  fell.  But  if 
it  is  said  that  only  in  the  glorious  advent  of 
Christ  war  will  be  waged  with  Amalek,  how  great 
will  the  fulfilment  "^  of  Scripture  be  which  says, 
'  God  will  wage  war  against  Amalek  with  con- 
cealed hand  ! '  You  can  perceive  that  the  con- 
cealed power  of  God  was  in  Christ  the  crucified, 
before  whom  demons,  and  all  the  principalities 
and  powers  of  the  earth,  tremble." 

CHAP.    L. IT  IS  PROVED    FROM    ISAIAH   THAT   JOHN 

IS   THE    PRECURSOR    OF    CHRIST. 

And  Trypho  said,  "  You  seem  to  me  to  have 
come  out  of  a  great  conflict  with  many  persons 
about  all  the  points  we  have  been  searching  into, 
and  therefore  quite  ready  to  return  answers  to 
all  questions  put  to  you.  Answer  me  then,  first, 
how  you  can  show  that  there  is  another  God  be- 
sides the  Maker  of  all  things  ;  and  then  you  will 
show,  [further],  that  He  submitted  to  be  born 
of  the  Vir'an." 


*  Matt.  xvii.  12. 

2  Num.  xi.  17,  spoken  of  the  seventy  elders.    Justin  confuses  what 
is  said  here  with  Num.  xxvii   18  and  Deut.  xxxiv.  9. 

3  The  meaning  is,  that  no  division  of  person  took  place.     Elijah 
remained  the  same  after  as  before  his  spirit  was  shed  on  John. 

*  Literally,  "  fruit." 


I  replied,  "  Give  me  permission  first  of  all  to 
quote  certain  passages  from  the  prophecy  of 
Isaiah,  which  refer  to  the  office  of  forerunner 
discharged  by  John  the  Baptist  and  prophet  be- 
fore this  our  Lord  Jesus  Christ." 

"  I  grant  it,"  said  he. 

Then  I  said,  "  Isaiah  thus  foretold  John's  fore- 
running :  '  And  Hezekiah  said  to  Isaiah,  Good 
is  the  word  of  the  Lord  which  He  spake  :  Let 
there  be  peace  and  righteousness  in  my  days.'  5 
And,  '  Encourage  the  people ;  ye  priests,  speak 
to  the  heart  of  Jerusalem,  and  encourage  her, 
because  her  humiliation  is  accomplished.  Her 
sin  is  annulled  ;  for  she  has  received  of  the  Lord's 
hand  double  for  her  sins.  A  voice  of  one  cry- 
ing in  the  wilderness.  Prepare  the  ways  of  the 
Lord ;  make  straight  the  paths  of  our  God. 
Every  valley  shall  be  filled  up,  and  every  moun- 
tain and  hill  shall  be  brought  low :  and  the 
crooked  shall  be  made  straight,  and  the  rough 
way  shall  be  plain  ways  ;  and  the  glory  of  the 
Lord  thall  be  seen,  and  all  flesh  shall  see  the  sal- 
vation of  God  :  for  the  Lord  hath  spoken  it.  A 
voice  of  one  saying.  Cry ;  and  I  said.  What  shall 
I  cry?  All  flesh  is  grass,  and  all  the  glory  of 
man  as  the  flower  of  grass.  The  grass  has  with- 
ered, and  the  flower  of  it  has  fallen  away ;  but 
the  word  of  the  Lord  endureth  for  ever.  Thou 
that  bringest  good  tidings  to  Zion,  go  up  to  the 
high  mountain ;  thou  that  bringest  good  tidings 
to  Jerusalem,  lift  up  thy  voice  with  strength. 
Lift  ye  up,  be  not  afraid  ;  tell  the  cities  of  Judah, 
Behold  your  God  !  Behold,  the  Lord  comes 
with  strength,  and  [His]  arm  comes  with  author- 
ity. Behold,  His  reward  is  with  Him,  and  His 
work  before  Him.  As  a  shepherd  He  will  tend 
His  flock,  and  will  gather  the  lambs  with  [His] 
arm,  and  cheer  on  her  that  is  with  young.  Who 
has  measured  the  water  with  [his]  hand,  and 
the  heaven  with  a  span,  and  all  the  earth  with 
[his]  fist?  Who  has  weighed  the  mountains,  and 
[put]  the  valleys  into  a  balance?  Who  has 
known  the  mind  of  the  Lord?  And  who  has 
been  His  counsellor,  and  who  shall  advise  Him? 
Or  with  whom  did  He  take  counsel,  and  he  in- 
structed Him?  Or  who  showed  Him  judgment? 
Or  who  made  Him  to  know  the  way  of  under- 
standing? All  the  nations  are  reckoned  as  a 
drop  of  a  bucket,  and  as  a  turning  of  a  balance, 
and  shall  be  reckoned  as  spittle.  But  Lebanon 
is  not  sufficient  to  burn,  nor  the  beasts  sufficient 
for  a  burnt-offering  ;  and  all  the  nations  are  con- 
sidered nothing,  and  for  nothing.'  "  *" 

CHAP.    LI. IT    IS    PROVED   THAT   THIS    PROPHECY 

HAS    PEEN    FULFILLED. 

And  when  I  ceased,  Trypho  said,  "  All  the 
words  of  the  prophecy  you  repeat,  sir,  are  am- 


S  Isa.  xxxix.  8. 
*  Isa.  xl.  1-17. 


DIALOGUE    WITH    TRYPHO. 


221 


biguous,  and  have  no  force  in  proving  what  you 
wish  to  prove."  Then  I  answered,  "  If  the 
prophets  had  not  ceased,  so  that  there  were  no 
more  in  your  nation,  Trypho,  after  this  John,  it 
is  evident  that  what  I  say  in  reference  to  Jesus 
Christ  might  be  regarded  perhaps  as  ambiguous. 
But  if  John  came  first  calling  on  men  to  repent, 
and  Christ,  while  [John]  still  sat  by  the  river 
Jordan,  having  come,  put  an  end  to  his  pro])h- 
esying  and  bai)tizing,  and  preached  also  Himself, 
saying  that  the  kingdom  of  heaven  is  at  hand, 
and  that  He  must  suffer  many  things  from  the 
Scribes  and  Pharisees,  and  be  crucified,  and  on 
the  third  day  rise  again,  and  would  appear  again 
in  Jerusalem,  and  would  again  eat  and  drink  with 
His'  discij^les  ;  and  foretold  that  in  the  interval 
between  His  [first  and  second]  advent,  as  I  pre- 
viously said,'  priests  and  false  prophets  would 
arise  in  His  name,  which  things  do  actually  ap- 
pear ;  then  how  can  they  be  ambiguous,  when 
you  may  be  "persuaded  by  the  facts  ?  Moreover, 
He  referred  to  the  fact  that  there  would  be  no 
longer  in  your  nation  any  prophet,  and  to  the 
fact  that  men  recognised  how  that  the  New  Tes- 
tament, which  God  formerly  announced  [His 
intention  of]  promulgating,  was  then  present,  i.e., 
Christ  Himself;  and  in  the  following  terms : 
'  The  law  and  the  prophets  were  until  John  the 
Baptist;  from  that  time  the  kingdom  of  "heaven 
suffereth  violence,  and  the  violent  take  it  by 
force.  And  if  you  can^  receive  it,  he  is  Elijah, 
who  was  to  come.  He  that  hath  ears  to  hear, 
let  him  hear.'  ^ 

CHAP.    LII. JACOB    PREDICTED   TWO   ADVENTS    OF 

CHRIST. 

"  And  it  was  prophesied  by  Jacob  the  patri- 
arch ■*  that  there  would  be  two  advents  of  Christ, 
and  that  in  the  first  He  would  suffer,  and  that 
after  He  came  there  would  be  neither  prophet 
nor  king  in  your  nation  (I  proceeded),  and  that 
the  nations  who  believed  in  the  suffering  Christ 
would  look  for  His  future  appearance.  And  for 
this  reason  the  Holy  Spirit  had  uttered  these 
truths  in  a  parable,  and  obscurely  :  for,"  I  added, 
"it  is  said,  '  Judah,  thy  brethren  have  praised 
thee  :  thy  hands  [shall  be]  on  the  neck  of  thine 
enemies ;  the  sons  of  thy  father  shall  worship 
thee.  Judah  is  a  lion's  whelp  ;  from  the  germ, 
my  son,  thou  art  sprung  up.  Reclining,  he  lay 
down  like  a  lion,  and  like  [a  lion's]  whelp  :  who 
shall  raise  him  up?  A  ruler  shall  not  depart 
from  Judah,  or  a  leader  from  his  thighs,  until 
that  which  is  laid  up  in  store  for  him  shall  come  ; 
and  he  shall  be  the  desire  of  nations,  binding 
his  foal  to  the  vine,  and  the  foal  of  his  ass  to  the 


1  Chap.  XXV. 

2  "  Are  willing." 

3  Matt,  xi.  12-15. 

*  [Gen.  xlix.  5,  8,  9,  10,  11,  18,  24.     These  texts   are  frequently 
referred  to  by  Justin.] 


tendril  of  the  vine.  He  shall  wash  his  garments 
in  wine,  and  his  vesture  in  the  blood  of  the 
grape.  His  eyes  shall  be  bright  with  5  wine,  and 
his  teeth  white  like  milk.'  '^  Moreover,  that  in 
your  nation  there  never  failed  either  prophet  or 
ruler,  from  the  time  when  they  began  until  the  time 
when  this  Jesus  Christ  appeared  and  suffered, 
you  will  not  venture  shamelessly  to  assert,  nor 
can  you  prove  it.  For  though  you  affirm  that 
Herod,  after  ^  whose  [reign]  He  suffered,  was 
an  Ashkelonite,  nevertheless  you  admit  that  there 
was  a  high  priest  in  your  nation  ;  so  that  you 
then  had  one  who  presented  offerings  according 
to  the  law  of  Moses,  and  observed  the  other 
legal  ceremonies  ;  also  [you  had]  prophets  in 
succession  until  John,  (even  then,  too,  when 
your  nation  was  carried  captive  to  Babylon,  when 
your  land  was  ravaged  by  war,  and  the  sacred 
vessels  carried  off) ;  there  never  failed  to  be  a 
prophet  among  you,  who  was  lord,  and  leader, 
and  ruler  of  your  nation.  For  the  Spirit  which 
was  in  the  prophets  anointed  your  kings,  and  es- 
tablished them.  But  after  the  manifestation  and 
death  of  our  Jesus  Christ  in  your  nation,  there 
was  and  is  nowhere  any  prophet :  nay,  further, 
you  ceased  to  exist  under  your  own  king,  your 
land  was  laid  waste,  and  forsaken  like  a  lodge 
in  a  vineyard ;  and  the  statement  of  Scripture, 
in  the  mouth  of  Jacob,  '  And  He  shall  be  the 
desire  of  nations,'  meant  symbolically  His  two 
advents,  and  that  the  nations  would  believe  in 
Him  ;  which  facts  you  may  now  at  length  dis- 
cern. For  those  out  of  all  the  nations  who  are 
pious  and  righteous  through  the  faith  of  Christ, 
look  for  His  future  appearance. 

CRAP.     LIII.  JACOB      PREDICTED     THAT      CHRIST 

WOULD    RIDE    ON   AN   ASS,   AND    ZECHARIAH    CON- 
FIRMS   IT. 

"  And  that  expression,  '  binding  his  foal  to 
the  vine,  and  the  ass's  foal  to  the  vine  tendril,' 
was  a  declaring  beforehand  both  of  the  works 
wrought  by  Him  at  His  first  advent,  and  also  of 
that  belief  in  Him  which  the  nations  would  re- 
pose. For  they  were  like  an  unharnessed  foal, 
which  was  not  bearing  a  yoke  on  its  neck,  until 
this  Christ  came,  and  sent  His  disciples  to  in- 
struct them  ;  and  they  bore  the  yoke  of  His 
word,  and  yielded 'the  neck  to  endure  all  [hard- 
ships], for  the  sake  of  the  good  things  promised 
by  Himself,  and  e.xpected  by  them.  And  truly 
our  Lord  Jesus  Christ,  when  He  intended  to  go 
into  Jerusalem,  requested  His  disciples  to  bring 
Him  a  certain  ass,  along  with  its  foal,  which  was 
bound  in  an  entrance  of  a  village  called  Beth- 
phage  ;    and  having  seated  Himself  on  it.  He 


5  Or,  "  in  comparison  of." 

6  Gen.  xlix.  8-12. 

■  a(i>'  ov ;  many  translated  "  under  whom,"  as   if  ^<}>'  ov. 
would  be  erroneous.     Conjectured  also  i<t>vye  for  inaeev. 


This 


222 


DIALOGUE    WITH    TRYPHO. 


entered  into  Jerusalem.  And  as  this  was  done 
by  Him  in  the  manner  in  which  it  was  prophe- 
sied in  precise  terms  that  it  would  be  done  by 
the  Christ,  and  as  the  fulfilment -was  recognised, 
it  became  a  clear  proof  that  He  was  the  Christ. 
And  though  all  this  happened  and  is  proved 
from  Scripture,  you  are  still  hard-hearted.  Nay, 
it  was  prophesied  by  Zechariah,  one  of  the 
twelve  [prophets],  that  such  would  take  place, 
in  the  following  words  :  '  Rejoice  greatly,  daugh- 
ter of  Zion ;  shout,  and  declare,  daughter  of 
Jerusalem  ;  behold,  thy  King  shall  come  to  thee, 
righteous,  bringing  salvation,  meek,  and  lowly, 
riding  on  an  ass,  and  the  foal  of  an  ass.' '  Now, 
that  the  Spirit  of  prophecy,  as  well  as  the  pa- 
triarch Jacob,  mentioned  both  an  ass  and  its 
foal,  which  would  be  used  by  Him  ;  and,  further, 
that  He,  as  I  previously  said,  requested  His 
disciples  to  bring  both  beasts ;  [this  fact]  was  a 
prediction  that  you  of  the  synagogue,  along  with 
the  Gentiles,  would  believe  in  Him.  For  as  the 
unharnessed  colt  was  a  symbol  of  the  Gentiles, 
even  so  the  harnessed  ass  was  a  symbol  of  your 
nation.  For  you  possess  the  law  which  was 
imposed  [upon  you]  by  the  prophets.  More- 
over, the  prophet  Zechariah  foretold  that  this 
same  Christ  would  be  smitten,  and  His  disciples 
scattered :  which  also  took  place.  For  after 
His  crucifixion,  the  disciples  that  accompanied 
Him  were  dispersed,  until  He  rose  from  the 
dead,  and  persuaded  them  that  so  it  had  been 
prophesied  concerning  Him,  that  He  would 
suffer ;  and  being  thus  persuaded,  they  went 
into  all  the  world,  and  taught  these  truths. 
Hence  also  we  are  strong  in  His  faith  and  doc- 
trine, since  we  have  [this  our]  persuasion  both 
from  the  prophets,  and  from  those  who  through- 
out the  world  are  seen  to  be  worshippers  of 
God  in  the  name  of  that  crucified  One.  The 
following  is  said,  too,  by  Zechariah  :  '  O  sword, 
rise  up  against  My  Shepherd,  and  against  the 
man  of  My  people,  saith  the  Lord  of  hosts. 
Smite  the  Shepherd,  and  His  flock  shall  be 
scattered.'  ^ 

CHAP.     LIV. WHAT    THE     BLOOD     OF    THE     GR.^PE 

SIGNIFIES. 

"  And  that  expression  which  was  committed 
to  writing  ^  by  Moses,  and  prophesied  by  the 
patriarch  Jacob,  namely,  '  He  shall  wash  His 
garments  with  wine,  and  His  vesture  with  the 
blood  of  the  grape,'  signified  that  He  would 
wash  those  that  believe  in  Him  with  His  own 
blood.  For  the  Holy  Spirit  called  those  who 
receive  remission  of  sins  through  Him,  His  gar- 
ments ;  amongst  whom  He  is  always  present  in 
power,  but  will   be    manifestly  present   at    His 


'  Zech.  ix.  9. 

-  Zech.  xiii.  7. 

3  Literally,     inquired  into." 


second  coming.  That  the  Scripture  mentions 
the  blood  of  the  grape  has  been  evidently  de- 
signed, because  Christ  derives  blood  not  from 
the  seed  of  man,  but  from  the  power  of  God. 
For  as  God,  and  not  man,  has  produced  the 
blood  of  the  vine,  so  also  [the  Scripture]  has 
predicted  that  the  blood  of  Christ  would  be  not 
of  the  seed  of  man,  but  of  the  power  of  God. 
But  this  prophecy,  sirs,  which  I  repeated,  proves 
that  Christ  is  not  man  of  men,  begotten  in  the 
ordinary  course  of  humanity." 

CHAP.  LV. TRYPHO  ASKS  THAT  CHRIST  BE  PROVED 

GOD,    BUT   WITHOUT   METAPHOR.       JUSTIN    PROM- 
ISES  TO    DO    SO. 

And  Trypho  answered,  "  We  shall  remember 
this  your  exposition,  if  you  strengthen  [your 
solution  of]  this  difficulty  by  other  arguments  : 
but  now  resume  the  discourse,  and  show  us  that 
the  Spirit  of  prophecy  admits  another  God  be- 
sides the  Maker  of  all  things,  taking  care  not 
to  speak  of  the  sun  and  moon,  which,  it  is  writ- 
ten,4  God  has  given  to  the  nations  to  worship 
as  gods  ;  and  oftentimes  the  prophets,  employ- 
ing 5  this  manner  of  speech,  say  that  *  thy  God 
is  a  God  of  gods,  and  a  Lord  of  lords,'  adding 
frequently,  '  the  great  and  strong  and  terrible 
[God].'  For  such  expressions  are  used,  not  as 
if  they  really  were  gods,  but  because  the  Scrip- 
ture is  teaching  us  that  the  true  God,  who 
made  all  things,  is  Lord  alone  of  those  who  are 
reputed  gods  and  lords.  And  in  order  that  the 
Holy  Spirit  may  convince  [us]  of  this.  He  said 
by  the  holy  David,  '  The  gods  of  the  nations, 
reputed  gods,  are  idols  of  demons,  and  not 
gods ;  '  ^  and  He  denounces  a  curse  on  those 
who  worship  them." 

And  I  replied,  "  I  would  not  bring  forward 
these  proofs,  Trypho,  by  which  I  am  aware 
those  who  worship  these  [idols]  and  such  like  are 
condemned,  but  such  [proofs]  as  no  one  could 
find  any  objection  to.  They  will  appear  strange 
to  you,  although  you  read  them  every  day ;  so 
that  even  from  this  fact  we  7  understand  that, 
because  of  your  wickedness,  God  has  withheld 
from  you  the  ability  to  discern  the  wisdom  of 
His  Scriptures ;  yet  [there  are]  some  excep- 
tions, to  whom,  according  to  the  grace  of  His 
long-suffering,  as  Isaiah  said,  He  has  left  a  seed 
of  ^  salvation,  lest  your  race  be  utterly  destroyed, 
like  Sodom  and  (jomorrah.  Pay  attention, 
therefore,  to  what  I  shall  record  out  of  the  holy 
Scriptures,  which ''  do  not  need  to  be  expounded, 
but  only  listened  to. 


■♦  Dent.  iv.  19,  an  apparent  [i.e.,  evident]  misinterpretation  of 
the  passage.     [But  .see  St.  John  x.  33-36.] 

5  Or,  "  misusing." 

*  Ps.  xcvi.  5. 

'  Com.  reading,  "  you;  "  evidently  wrong. 

'  Literally,  "  lor." 

9  Two  constructions,  "  which  "  referring  either  to  Scriptures  as 
whole,  or  to  what  he  records  from  them.     Last  more  probable. 


DIALOGUE   WITH    TRYPIIO. 


22 ' 


CHAP.    LVI. GOD     WHO     APPEARED     TO     MOSES 

DISTINGUISHED    FROM    GOD   THE    FATHER. 


IS 


"Moses,  then,  the  blessed  and  faithful  servant 
of  God,  declares  that  He  who  appeared  to  Abra- 
ham iHider  the  oak  in  Mamre  is  (iod,  sent  with 
the  two  angels  in  His  company  to  judge  Sodom 
by  Another  who  remains  ever  in  the  superceles- 
tial  places,  invisible  to  all  men,  holding  personal 
intercourse  with  none,  whom  we  believe  to  be 
Maker  and  Father  of  all  things ;  for  he  speaks 
thus  :  '  God  appeared  to  him  under  the  oak  in 
Mamre,  as  he  sat  at  his  tent-door  at  noontide. 
And  lifting  up   his  eyes,  he   saw,  and    behold, 
three  men  stood  before  him  ;  and  when  he  saw 
them,  he  ran  to  meet  them  from  the  door  of  his 
tent ;  and  he  bowed  himself  toward  the  ground, 
and  said  ;  ""   (and  so  on  ;  )  ^  "  '  Abraham  gat 
up  early  in  the  morning  to  the  place  where  he 
stood  before  the  Lord  :  and  he  looked  toward 
Sodom  and  Gomorrah,  and  toward  the  adjacent 
country,  and  beheld,  and,  lo,  a  flame  went  up 
from  the  earth,  like  the  smoke  of  a  furnace.'  " 
And  when  I  had  made  an  end  of  quoting  these 
words,  I  asked   them   if  they  had   understood 
them. 

And  they  said  they  had  understood  them,  but 
that  the  passages  adduced  brought  forward  no 
proof  that  there  is  any  other  God  or  Lord,  or 
that  the  Holy  Spirit  says  so,  besides  the  Maker 
of  all  things. 

Then  I  replied,  "  I  shall  attempt  to  persuade 
you,  since  you  have  understood  the  Scriptures, 
[of  the  truth]  of  what  I  say,  that  there  is,  and 
that  there  is  said  to  be,  another  God  and  Lord 
subject  to  3  the  Maker  of  all  things  ;  who  is  also 
called  an  Angel,  because  He  announces  to  men 
whatsoever  the  Maker  of  all  things— above  whom 
there  is  no  other  God  —  wishes  to  announce 
to  them."  And  quoting  once  more  the  previous 
passage,  I  asked  Trypho,  "Do  you  think  that 
God  appeared  to  Abraham  under  the  oak  in 
Mamre,  as  the  Scripture  asserts?  " 
He  said,  "Assuredly." 

"Was  He  one  of  those  three,"  I  said,  "whom 
Abraham  saw,  and  whom  the  Holy  Spirit  of 
prophecy  describes  as  men?" 

He  said,  "  No  ;  but  God  appeared  to  him,  be- 
fore the  vision  of  the  three.  Then  those  three 
whom  the  Scripture  calls  men,  were  angels ;  two 
of  them  sent  to  destroy  Sodom,  and  one  to  an- 
nounce the  joyful  tidings  to  Sarah,  that  she  would 
bear  a  son ;  for  which  cause  he  was  sent,  and 
having  accomplished  his  errand,  went  away."-* 

"How  then,"  said  I,  "does  the  one  of  the 
three,  who  was  in  the  tent,  and  who  said, '  I  shall 
return  to  thee  hereafter,  and  Sarah  shall  have  a 


'  Gen.  xviii.  i,  2. 

2  Gen   xix.  27,  28;  "  and  so  on  "  inserted  probably  not  by  Justin, 
but  by  some  copyist,  as  is  evident  from  succeeding  words. 

3  Some,  "  besides;  "  but  probably  as  above. 
*  Or,  "going  away,  departed." 


son,'  5  appear  to  have  returned  when  Sarah  had 
begotten  a  son,  and  to  be  there  declared,  by  the 
prophetic  word,  (iod  ?     But  that  you  may  clearly 
I  discern  what  I  say,  listen  to  the  words  expressly 
I  employed  by  Moses  ;  they  are  these  :  '  And  .Sarah 
I  saw  the  son  of  Hagar  the  Egyptian  bond-woman, 
whom  she  bore  to  Abraham,  sporting  with  Isaac 
her  son,  and   said   to  Abraham,   Cast  out  this 
bond-woman  and  her  son  ;  for  the  son  of  this 
bond-woman  shall  not  share  the  inheritance  of 
my  son  Isaac.      And  the    matter  seemed  very 
grievous  in  Abraham's  sight,  because  of  his  son. 
But  God  said  to  Abraham,  Let  it  not  be  grievous 
in  thy  sight  because  of  the  son,  and  because  of  the 
bond-woman.     In  all  that  Sarah  hath  said  unto 
thee,  hearken  to   her  voice  ;  for  in   Isaac  shall 
thy   seed   be    called.' ^      Have    you   perceived, 
then,  that  He  who  said  under  the  oak  that  He 
would  return,  since  He  knew  it  would  be  neces- 
sary to  advise  Abraham  to  do  what  Sarah  wished 
him,  came  back  as  it  is  written ;  and  is  God,  as 
the  words  declare,  when  they  so  speak  :  '  God 
said  to  Abraham,  Let  it  not  be  grievous  in  thy 
sight  because  of  the  son,  and  because  of  the 
bond-woman?'  "  I  inquired.     And  Trypho  said, 
"  Certainly  ;  but  you  have  not  proved  from  this 
that  there  is  another  God  besides  Him  who  ap- 
peared to  Abraham,  and  who  also  appeared  to 
the  other  patriarchs  and  prophets.     You  have 
proved,  howes^er,  that  we  were  wrong  in  believ- 
ing that  the  three  who  were  in  the  tent  with 
Abraham  Avere  all  angels." 

I  replied  again,  "  If  I  could  not  have  proved 
to  you  from  the  Scriptures  that  one  of  those 
three  is  God,  and  is  called  Angel,7  because,  as  I 
already  said,  H:e  brings  messages  to  those  to 
whom  God  the  Maker  of  all  things  wishes  [mes- 
sages to  be  brought],  then  in  regard  to  Him  who 
appeared  to  Abraham  on  earth  in  human  form 
in  like  manner  as  the  two  angels  who  came  with 
Him,  and  who  was  God  even  before  the  creation 
of  the  world,  it  were  reasonable  for  you  to  enter- 
tain the  same  belief  as  is  entertained  by  the 
whole  of  your  nation." 

"  Assuredly,"  he  said,  "  for  up  to  this  moment 
this  has  been  our  belief." 

Then  I  replied,  "  Reverting  to  the  Scriptures, 
I  shall  endeavour  to  persuade  you,  that  He  who 
is  said  to  have  appeared  to  Abraham,  and  to 
Jacob,  and  to  Moses,  and  who  is  called  God,  is 
distinct  from  Him  who  made  all  things,  —  nu- 
merically, I  mean,  not  [distinct]  in  will.  For  I 
affirm  that  He  has  never  at  any  time  done  ^  any- 


5  Gen.  xviii.  10. 

^  Gen.  xxi.  9-12. 

^  .*-*''i  "Messenger."  [The  "  Jehovah-angel  "  of  the  Pentateuch, 
/lassim.]  Ill  the  various  pa.<;sagcs  in  wliich  Justin  assigns  the  reason 
for  Christ  being  called  angel  or  messenger,  Justin  uses  also  the  verb 
avy«AAco,  to  convey  messages,  to  announce.  The  similarity  between 
ayyfKo';  and  ayyeWut  cannot  be  retained  in  English,  and  therefore 
the  point  of  Justin's  remarks  is  lost  to  the  English  reader. 

»  Some  supply,  '•  or  said." 


224 


DIALOGUE   WITH    TRYPHO. 


thing  which  He  who  made  the  world  —  above 
whom  there  is  no  other  God  —  has  not  wished 
Him  both  to  do  and  to  engage  Himself  with." 

And  Trypho  said,  "  Prove  now  that  this  is  the 
case,  that  we  also  may  agree  with  you.  For  we 
do  not  understand  you  to  affirm  that  He  has 
done  or  said  anything  contrary  to  the  will  of  the 
Maker  of  all  things." 

Then  I  said,  "The  Scripture  just  quoted  by 
me  will  make  this  plain  to  you.  It  is  thus  :  '  The 
sun  was  risen  on  the  earth,  and  Lot  entered  into 
Segor  (Zoar)  ;  and  the  Lord  rained  on  Sodom 
sulphur  and  fire  from  the  Lord  out  of  heaven, 
and  overthrew  these  cities  and  all  the  neighbour- 
hood."" 

Then  the  fourth  of  those  who  had  remained 
with  Trypho  said,  "  It  ^  must  therefore  necessa- 
rily be  said  that  one  of  the  two  angels  who  went 
to  Sodom,  and  is  named  by  Moses  in  the  Scrip- 
ture Lord,  is  different  from  Him  who  also  is  God, 
and  appeared  to  Abraham."  ^ 

"  It  is  not  on  this  ground  solely,"  I  said,  "  that 
it  must  be  admitted  absolutely  that  some  other 
one  is  called  Lord  by  the  Holy  Spirit  besides 
Him  who  is  considered  Maker  of  all  things  ;  not 
solely  [for  what  is  said]  by  Moses,  but  also  [for 
what  is  said]  by  David.  For  there  is  written  by 
him  :  '  The  Lord  says  to  my  Lord,  Sit  on  My 
right  hand,  until  I  make  Thine  enemies  Thy  foot- 
stool,' 4  as  I  have  already  quoted.  And  again, 
in  other  words  :  '  Thy  throne,  O  God,  is  for  ever 
and  ever.  A  sceptre  of  equity  is  the  sceptre  of 
Thy  kingdom  :  Thou  hast  loved  righteousness 
and  hated  iniquity :  therefore  God,  even  Thy 
God,  hath  anointed  Thee  with  the  oil  of  glad- 
ness above  Thy  fellows.'  5  If,  therefore,  you 
assert  that  the  Holy  Spirit  calls  some  other  one 
God  and  Lord,  besides  the  Father  of  all  things 
and  His  Christ,  answer  me  ;  for  I  undertake  to 
prove  to  you  from  Scriptures  themselves,  that 
He  whom  the  Scripture  calls  Lord  is  not  one  of 
the  two  angels  that  went  to  Sodom,  but  He  who 
was  with  them,  and  is  called  God,  that  appeared 
to  .Abraham." 

And  Trypho  said,  "  Prove  this ;  for,  as  you 
see,  the  day  advances,  and  we  are  not  prepared 
for  such  perilous  replies ;  since  never  yet  have 
we  heard  any  man  investigating,  or  searching  in- 
to, or  proving  these  matters  ;  nor  would  we  have 
tolerated  your  conversation,  had  you  not  referred 
everything  to  the  Scriptures  :  ^  for  you  are  very 
zealous  in  adducing  proofs  from  them  ;  and  you 


'  Gen.  xix.  23. 

^  Or,  "  We  must  of  necessity  think,  that  besides  the  one  of  the  two 
angels  who  came  down  to  Sodom,  and  whom  the  Scripture  by  Moses 
calls  Lord,  God  Himself  appeared  to  Abraham." 

3  This  passage  is  rather  confused:  the  translation  is  necessarily 
free,  but,  it  is  believed,  correct.  Justin's  friend  wishes  to  make  out 
that  tivo  distinct  individuals  are  called  Lord  or  God  in  the  narrative. 

■♦  Ps.  ex.  I. 

5  Ps.  xlv.  6,  7. 

6  [Note  again  the  fidelity  of  Justin  to  this  principle,  and  the 
fact  that  in  no  other  way  could  a  Jew  be  persuaded  to  listen  to  a 
Christian.    Acts  xvii.  11. J 


are  of  opinion  that  there  is  no  God  above  the 

Maker  of  all  things." 

Then  I  replied,  "You  are  aware,  then,  that 
the  Scripture  says,  '  And  the  Lord  said  to  Abra- 
ham, ^Vhy  did  Sarah  laugh,  saying,  Shall  I  truly 
conceive  ?  for  I  am  old.  Is  anything  impossible 
with  God  ?  At  the  time  appointed  shall  I  return 
to  thee  according  to  the  time  of  life,  and  Sarah 
shall  have  a  son.'  ^  And  after  a  little  interval : 
'  And  the  men  rose  up  from  thence,  and  looked 
towards  Sodom  and  Gomorrah  ;  and  Abraham 
went  with  them,  to  bring  them  on  the  way.  And 
the  Lord  said,  I  will  not  conceal  from  Abraham, 
my  servant,  what  I  do.'  **  And  again,  after  a 
little,  it  thus  says  :  '  The  Lord  said.  The  cry  of 
Sodom  and  Gomorrah  is  great,?  and  their  sins 
are  very  grievous.  I  will  go  down  now,  and  see 
whether  they  have  done  altogether  according  to 
their  cry  which  has  come  unto  me ;  and  if  not, 
that  I  may  know.  And  the  men  turned  away 
thence,  and  went  to  Sodom.  But  Abraham  was 
standing  before  the  Lord ;  and  Abraham  drew 
near,  and  said.  Wilt  Thou  destroy  the  righteous 
with  the  wicked? '  "  '°  (and  so  on,"  for  I  do  not 
think  fit  to  write  over  again  the  same  words, 
having  written  them  all  before,  but  shall  of  neces- 
sity give  those  by  which  I  established  the  proof 
to  Trypho  and  his  companions.  Then  I  pro- 
ceeded to  what  follows,  in  which  these  words  are 
recorded:)  "'And  the  Lord  went  His  way  as 
soon  as  He  had  left  communing  with  Abraham  ; 
and  [Abraham]  went  to  his  place.  And  there 
came  two  angels  to  Sodom  at  even.  And  Lot 
sat  in  the  gate  of  Sodom ; '  "  and  what  follows 
until,  '  But  the  men  put  forth  their  hands,  and 
pulled  Lot  into  the  house  to  them,  and  shut  to  the 
door  of  the  house  ; '  '^  and  what  follows  till,  '  And 
the  angels  laid  hold  on  his  hand,  and  on  the 
hand  of  his  wife,  and  on  the  hands  of  his  daugh- 
ters, the  Lord  being  merciful  to  him.  And  it 
came  to  pass,  when  they  had  brought  them  forth 
abroad,  that  they  said.  Save,  save  thy  life.  Look 
not  behind  thee,  nor  stay  in  all  the  neighbour- 
hood ;  escape  to  the  mountain,  lest  thou  be  taken 
along  with  [them].  And  Lot  said  to  them,  I  be- 
seech [Thee],  0  Lord,  since  Thy  servant  hath 
found  grace  in  Thy  sight,  and  Thou  hast  magnified 
Thy  righteousness,  which  Thou  showest  towards 
me  in  saving  my  life  ;  but  I  cannot  escape  to 
the  mountain,  lest  evil  overtake  me,  and  I  die. 
Behold,  this  city  is  near  to  flee  unto,  and  it  is 
small :  there  I  shall  be  safe,  since  it  is  small ; 
and  my  soul  shall  live.  And  He  said  to  him, 
Behold,  I  have  accepted  thee  '■♦  also  in  this  mat- 


7  Gen.  xviii.  13,  14. 

'  Gen.  xviii.  16,  17. 

9  Literallyj  "  is  multiplied.  " 
'°  Gen.  xviii.  20-23. 
"  Comp.  Note  2,  p.  223. 
'-  Gen.  xviii.  33,  xix.  i. 
'J  Gen    xix.  10. 
■■*  Literally,  "  I  have  admired  thy  face." 


DIALOGUE   WITH    TRYPHO. 


22^ 


ter,  so  as  not  to  destroy  the  city  for  which  thou 
hast  spoken.  Make  haste  to  save  thyself  there  ; 
for  I  shall  not  do  anything  till  thou  be  come 
thither.  Therefore  he  called  the  name  of  the 
city  Segor  (Zoar).  The  sun  was  risen  upon  the 
earth;  and  Lot  entered  into  Segor  (Zoar).  And 
the  Lord  rained  on  Sodom  and  (romorrah  sulphur 
and  fire  from  the  Lord  out  of  heaven ;  and  He 
overthrew  these  cities,  and  all  the  neighbour- 
hood.' " '  And  after  another  pause  I  added : 
"  And  now  have  you  not  perceived,  my  friends, 
that  one  of  the  three,  who  is  both  God  and  Lord, 
and  ministers  to  Him  who  is  in  the  heavens,  is 
Lord  of  the  two  angels  ?  For  when  [the  angels] 
proceeded  to  Sodom,  He  remained  behind,  and 
communed  with  Abraham  in  the  words  recorded 
by  Moses  ;  and  when  He  departed  after  the  con- 
versation, Abraham  went  back  to  his  place.  And 
when  he  came  [to  Sodom],  the  two  angels  no 
longer  conversed  with  Lot,  but  Himself,  as  the 
Scripture  makes  evident ;  and  He  is  the  Lord 
who  received  commission  from  the  Lord  who 
[remains]  in  the  heavens,  i.e.,  the  Maker  of  all 
things,  to  inflict  upon  Sodom  and  Gomorrah  the 
[judgments]  which  the  Scripture  describes  in 
these  terms  :  '  The  Lord  rained  down  upon  Sodom 
and  Gomorrah  sulphur  and  fire  from  the  Lord 
out  of  heaven.'  " 

CHAP.    LVII. THE    JEW    OBJECTS,  WHY  IS    HE    SAID 

TO    HAVE    EATEN,  IF    HE    BE    GOD?      ANSWER    OF 
JUSTINT. 

Then  Trypho  said  when  I  was  silent,  "  That 
Scripture  compels  us  to  admit  this,  is  manifest ; 
but  there  is  a  matter  about  which  we  are  deserv- 
edly at  a  loss  —  namely,  about  what  was  said  to 
the  effect  that  [the  Lord]  ate  what  was  prepared 
and  placed  before  him  by  Abraham ;  and  you 
would  admit  this." 

I  answered,  "  It  is  written  that  they  ate  ;  and 
if  we  believe  ^  that  it  is  said  the  three  ate,  and  not 
the  two  alone  —  who  were  really  angels,  and  are 
nourished  in  the  heavens,  as  is  evident  to  us,  even 
though  they  are  not  nourished  by  food  similar  to 
that  which  mortals  use —  (for,  concerning  the  sus- 
tenance of  manna  which  supported  your  fathers 
in  the  desert,  Scripture  speaks  thus,  that  they 
ate  angels'  food)  :  [if  we  believe  that  three  ate], 
then  I  would  say  that  the  Scripture  which  affirms 
they  ate  bears  the  same  meaning  as  when  we 
would  say  about  fire  that  it  has  devoured  all 
things ;  yet  it  is  not  certainly  understood  that 
they  ate,  masticating  with  teeth  and  jaws.  So 
that  not  even  here  should  we  be  at  a  loss  about 
anything,  if  we  are  acquainted  even  slightly  with 
figurative  modes  of  expression,  and  able  to  rise 
above  them." 

And  Trypho  said,   "  It  is  possible  that   [the 


*~  Gen.  xix.  16-25. 
'  Literally,  "  hear." 


question]  about  the  mode  of  eating  may  be  thus 
explained  :  [the  mode,  that  is  to  say,]  in  which 
it  is  written,  they  took  and  ate  what  had  been 
prepared  by  Abraham  :  so  that  you  may  now  [pro- 
ceed to  explain  to  us  how  this  God  who  appeared 
to  .Abraham,  and  is  minister  to  God  the  Maker 
of  all  things,  being  born  of  the  Virgin,  became 
man,  of  like  passions  with  all,  as  you  said  pre- 
viously." 

Then  I  replied,  "  Permit  me  first,  Trypho,  to 
collect  some  other  proofs  on  this  head,  so  that 
you,  by  the  large  number  of  them,  may  be  per- 
suaded of  [the  truth  of]  it,  and  thereafter  I  shall 
explain  what  you  ask." 

And  he  said,  "  Do  as  seems  good  to  you  ;  for 
I  shall  be  thoroughly  pleased." 

CHAP.    LVIII.  —  THE   SAME   IS   PROVED    FROM   THE 
VISIONS   WHICH    APPEARED   TO    JACOB. 

Then  I  continued,  "  I  purpose  to  quote  to  you 
Scriptures,  not  that  I  am  anxious  to  make  merely 
an  artful  display  of  words  ;  for  I  possess  no  such 
faculty,  but  God's  grace  alone  has  been  granted 
to  me  to  the  understanding  of  His  Scriptures,  of 
which  grace  I  exh'ort  all  to  become  partakers 
freely  and  bounteously,  in  order  that  they  may 
not,  through  want  of  it,^  incur  condemnation  in 
the  judgment  which  God  the  Maker  of  all  things 
shall  hold  through  my  Lord  Jesus  Christ."    . 

xAnd  Trypho  said,  "  What  you  do  is  worthy  of 
the  worship  of  God ;  but  you  appear  to  me  to 
feign  ignorance  when  you  say  that  you  do  not 
possess  a  store  of  artful  words." 

I  again  replied,  "  Be  it  so,  since  you  think  so  ; 
yet  I  am  persuaded  that  I  speak  the  truth.-*  But 
give  me  your  attention,  that  I  may  now  rather 
adduce  the  remaining  proofs," 

"  Proceed,"  said  he. 

And  I  continued :  "  It  is  again  \ratten  by 
Moses,  my  brethren,  that  He  who  is  called  God 
and  appeared  to  the  patriarchs  is  called  both 
Angel  and  Lord,  in  order  that  from  this  you  may 
understand  Him  to  be  minister  to  the  Father  of 
all  things,  as  you  have  already  admitted,  and  may- 
remain  firm,  persuaded  by  additional  arguments. 
The  word  of  God,  therefore,  [recorded]  by  Moses, 
when  referring  tc5  Jacob  the  grandson  of  Abra- 
ham, speaks  thus  :  '  And  it  came  to  pass,  when 
the  sheep  conceived,  that  I  saw  them  with  my 
eyes  in  the  dream  :  And,  behold,  the  he-goats 
and  the  rams  which  leaped  upon  the  sheep  and 
she-goats  were  spotted  with  white,  and  speckled 
and  sprinkled  with  a  dun  colour.  And  the  Angel 
of  God  said  to  me  in  the  dream,  Jacob,  Jacob. 
And  I  said.  What  is  it.  Lord  ?  And  He  said,  Lift 
up  thine  eyes,  and  see  that  the  he-goats  and  rams 
leaping  on  the  sheep  and  she-goats  are  spotted 


3  Literally,   "  for   this    sake."      [Note    here   and    elsewhere  the 
primitive  rule  as  to  the  duty  of  all  men  to  search  the  Scriptures.  1 
*  Or,  "  sp«ak  otherwise." 


226 


DIALOGUE   WITH   TRYPHO. 


with  white,  speckled,  and  sprinkled  with  a  dun 
colour.  For  I  have  seen  what  Laban  doeth  unto 
thee.  I  am  the  God  who  appeared  to  thee  in 
Bethel,'  where  thou  anointedst  a  pillar  and  vowedst 
a  vow  unto  Me.  Now  therefore  arise,  and  get 
thee  out  of  this  land,  and  depart  to  the  land 
of  thy  birth,  and  I  shall  be  with  thee.^  And 
again,  in  other  words,  speaking  of  the  same  Jacob, 
it  thus  says  :  '  And  having  risen  up  that  night,  he 
took  the  two  wiv^es,  and  the  two  women-servants, 
and  his  eleven  children,  and  passed  over  the  ford 
Jabbok ;  and  he  took  them  and  went  over  the 
brook,  and  sent  over  all  his  belongings.  But 
Jacob  was  left  behind  alone,  and  an  Angel  ^ 
wrestled  with  him  until  morning.  And  He  saw 
that  He  is  not  prevailmg  against  him,  and  He 
touched  the  broad  part  of  his  thigh ;  and  the 
broad  part  of  Jacob's  thigh  grew  stiff  while  he 
wrestled  with  Him.  And  He  said.  Let  Me  go, 
for  the  day  breaketh.  But  he  said,  I  will  not  let 
Thee  go,  except  Thou  bless  me.  And  He  said 
to  him,  What  is  thy  name  ?  And  he  said,  Jacob. 
And  He  said,  Thy  name  shall  be  called  no  more 
Jacob,  but  Israel  shall  be  thy  name  ;  for  thou 
hast  prevailed  witli  God,  and  with  men  shalt  be 
powerful.  And  Jacob  asked  Him,  and  said.  Tell 
me  Thy  name.  But  he  said.  Why  dost  thou  ask 
after  My  name?  And  He  blessed  him  there. 
And  Jacob  called  the  name  of  that  place  Peniel,-* 
for  I  saw  God  face  to  face,  and  my  soul  rejoiced.'  5 
And  again,  in  other  terms,  referring  to  the  same 
Jacob,  it  says  the  following :  '  And  Jacob  came 
to  Luz,  in  the  land  of  Canaan,  which  is  Bethel, 
he  and  all  the  people  that  were  with  him.  And 
there  he  built  an  altar,  and  called  the  name  of 
that  place  Bethel ;  for  there  God  appeared  to 
him  when  he  fled  from  the  face  of  his  brother 
Esau.  And  Deborah,  Rebekah's  nurse,  died,  and 
was  buried  beneath  Bethel  under  an  oak  :  and 
Jacob  called  the  name  of  it  The  Oak  of  Sorrow. 
And  God  appeared  again  to  Jacob  in  Luz,  when 
he  came  out  from  Mesopotamia  in  Syria,  and  He 
blessed  him.  And  God  said  to  him,  Thy  name 
shall  be  no  more  called  Jacob,  but  Israel  shall  be 
thy  name.'  ^  He  is  called  God,  and  He  is  and 
shall  be  God."  And  when  all  had  agreed  on 
these  grounds,  I  continued  :  "  Moreover,  I  con- 
sider it  necessary  to  repeat  to  you  the  words  which 
narrate  how  He  who  is  both  Angel  and  God  and 
Lord,  and  who  appeared  as  a  man  to  Abraham, 
and  who  wrestled  in  human  form  with  Jacob,  was 
seen  by  him  when  he  fled  from  his  brother  Esau. 
They  are  as  follows  :  '  And  Jacob  went  out  from 
the  well  of  the  oath,?  and  went  toward  Charran.^ 


'  Literally,  "  in  the  place  of  God." 

*  (ien.  xxxi.  10-13. 

3  Some  read,  "  a  man." 

*  Literally,  "  the  face  of  God." 
5  (jen.  xxxii.  22-30. 

*  Oen.  XXXV.  6-10. 

7  Or,  "  Beersheba." 

«  So  LXX.  and  N.  T.;   Heb.  "  Haran." 


And  he  lighted  on  a  spot,  and  slept  there,  for 
the  sun  was  set ;  and  he  gathered  of  the  stones 
of  the  place,  and  put  them  under  his  head.  And 
he  slept  in  that  place ;  and  he  dreamed,  and, 
behold,  a  ladder  was  set  up  on  the  earth,  whose 
top  reached  to  heaven ;  and  the  angels  of  God 
ascended  and  descended  upon  it.  And  the  Lord 
stood  9  above  it,  and  He  said,  I  am  the  Lord,  the 
God  of  Abraham  thy  father,  and  of  Isaac  ;  be  not 
afraid  :  the  land  whereon  thou  liest,  to  thee  will 
I  give  it,  and  to  thy  seed  ;  and  thy  seed  shall  be 
as  the  dust  of  the  earth,  and  shall  be  extended  to 
the  west,  and  south,  and  north,  and  east :  and  in 
thee,  and  in  thy  seed,  shall  all  families  of  the 
earth  be  blessed.  And,  behold,  I  am  with  thee, 
keeping  thee  in  ever\'  way  wherein  thou  goest, 
and  will  bring  thee  again  into  this  land ;  for  I 
will  not  leave  thee,  until  I  have  done  all  that  I 
have  spoken  to  thee  of.  And  Jacob  awaked  out 
of  his  sleep,  and  said.  Surely  the  Lord  is  in  this 
place,  and  I  knew  it  not.  And  he  was  afraid,  and 
said.  How  dreadful  is  this  place  !  this  is  none 
other  than  the  house  of  Crod,  and  this  is  the  gate 
of  heaven.  And  Jacob  rose  up  in  the  morning, 
and  took  the  stone  which  he  had  placed  under 
his  head,  and  he  set  it  up  for  a  pillar,  and  poured 
oil  upon  the  top  of  it ;  and  Jacob  called  the  name 
of  the  place  The  House  of  God,  and  the  name  of 
the  city  formerly  was  Ulammaus.'  "  '° 

CIL4P.  LIX. GOD    DISTINCT     FROM    THE    F.\THER 

CONVERSED    WITH    MOSES. 

When  I  had  spoken  these  words,  I  continued  : 
"  Permit  me,  further,  to  show  you  from  the  book 
of  Exodus  how  this  same  One,  who  is  both  An- 
gel, and  God,  and  Lord,  and  man,  and  who 
appeared  in  human  form  to  Abraham  and  Isaac," 
appeared  in  a  flame  of  fire  from  the  bush,  and 
conversed  with  Moses."  And  after  they  said  they 
would  listen  cheerfully,  patiently,  and  eagerly,  I 
went  on  :  "  These  words  are  in  the  book  which 
bears  the  title  of  Exodus :  '  And  after  many 
days  the  king  of  Egypt  died,  and  the  children 
of  Israel  groaned  by  reason  of  the  works ; '  " 
and  so  on  until,  '  Go  and  gather  the  elders  of 
Israel,  and  thou  shalt  say  unto  them.  The  Lord 
God  of  your  fathers,  the  God  of  Abraham., 
the  God  of  Isaac,  and  the  God  of  Jacob,  hath 
appeared  to  me,  saying,  I  am  surely  beholding 
you,  and  the  things  wliich  have  befallen  you  in 
Egypt.'  "  '3  In  addition  to  these  words,  I  went 
on  :  "  Have  you  perceived,  sirs,  that  this  very 
God  whom  Moses  speaks  of  as  an  Angel  that 
talked  to  him  in  the  flame  of  fire,  declares  to 


9  Literally,  "  was  set  up." 

'°  Gen.  xxviil.  10-19.  [OuAo/iAou^.  Se/it.    Luz  Eft^.] 

"  Some  conjecture  "  J.icob,"  others  insert "  Jacob  "  after  "  Isaac." 
[Gen.  xxii.  The  Jehovah-angel  was  seen  no  doubt  by  Isaac,  as  well 
as  by  his  father.] 

'•^  Ex.  li.  23. 

13  Ex.  iii.  16. 


DIALOGUE   WITH    TRYPHO. 


227 


Moses  that  He  is  the  God  of  Abraham,  of  Isaac, 
and  of  Jacob?" 

CHAP.    LX. OPINIONS  OF   THE    JEWS  WITH   REGARD 

TO   HIM   WHO   APPEARED   IN  THE   BUSH. 

Then  Trypho  said,  "  We  do  not  perceive  this 
from  the  passage  quoted  by  you,  l)ut  [only  this], 
that  it  was  an  angel  who  appeared  in  the  flame 
of  fire,  but  God  who  conversed  with  Moses ;  so 
that  there  were  really  two  persons  in  company 
with  each  other,  an  angel  and  God,  that  ap- 
peared in  that  vision." 

I  again  replied,  "  Even  if  this  were  so,  my 
friends,  that  an  angel  and  God  were  together 
in  the  vision  seen  by  Moses,  yet,  as  has  already 
been  proved  to  you  by  the  passages  previously 
quoted,  it  will  not  be  the  Creator  of  all  things 
that  is  the  God  that  said  to  Moses  that  He  was 
the  God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob,  but  it  will  be  He  who  has 
been  proved  to  you  to  have  appeared  to  Abra- 
ham, ministering  to  the  will  of  the  Maker  of  all 
things,  and  likewise  carrying  into  execution  His 
counsel  in  the  judgment  of  Sodom ;  so  that, 
even  though  it  be  as  you  say,  that  there  were 
two  —  an  angel  and  God  —  he  who  has  but  the 
smallest  intelligence  will  not  venture  to  assert 
that  the  Maker  and  Father  of  all  things,  having 
left  all  supercelestial  matters,  was  visible  on  a 
little  portion  of  the  earth." 

And  Trypho  said,  "  Since  it  has  been  pre- 
viously proved  that  He  who  is  called  God  and 
Lord,  and  appeared  to  Abraham,  received  from 
the  Lord,  who  is  in  the  heavens,  that  which  He 
inflicted  on  the  land  of  Sodom,  even  although 
an  angel  had  accompanied  the  God  who  appeared 
to  Moses,  we  shall  perceive  that  the  God  who 
communed  with  Moses  from  the  bush  was  not 
the  Maker  of  all  things,  but  He  who  has  been 
shown  to  have  manifested  Himself  to  Abraham 
and  to  Isaac  and  to  Jacob ;  who  also  is  called 
and  is  perceived  to  be  the  Angel  of  God  the 
Maker  of  all  things,  because  He  publishes  to 
men  the  commands  of  the  Father  and  Maker  of 
all  things." 

And  I  replied,  "  Now  assuredly,  Trypho,  I 
shall  show  that,  in  the  vision  of  Moses,  this 
same  One  alone  who  is  called  an  Angel,  and  who 
is  God,  appeared  to  and  communed  with  Moses. 
For  the  Scripture  says  thus  :  '  The  x^ngel  of  the 
Lord  appeared  to  him  in  a  flame  of  fire  from 
the  bush ;  and  he  sees  that  the  bush  burns  with 
fire,  but  the  bush  was  not  consumed.  And 
Moses  said,  I  will  turn  aside  and  see  this  great 
sight,  for  the  bush  is  not  burnt.  And  when  the 
Lord  saw  that  he  is  turning  aside  to  behold, 
the  Lord  called  to  him  out  of  the  bush.'  '  In 
the  same  manner,  therefore,  in  which  the  Scrip- 


'  Ex.  iii.  2-4. 


ture  calls  Him  who  appeared  to  Jacob  in  the 
dream  an  Angel,  then  [says]  that  the  same  An- 
gel who  appeared  in  the  dream  spoke  to  him,^ 
saying,  '  I  am  the  God  that  appeared  to  thee 
when  thou  didst  flee  from  the  face  of  Esau  thv 
brother  ;'  and  [again]  says  that,  in  the  judgment 
which  befell  Sodom  in  the  days  of  Abraham,  the 
Lord  had  inflicted  the  punishment  ^  of  the  Lord 
who  [dwells]  in  the  heavens;  —  even  so  here, 
the  Scripture,  in  announcing  that  the  Angel  of 
the  Lord  appeared  to  Moses,  and  in  afterwards 
declaring  him  to  be  Lord  and  God,  speaks  of  the 
same  One,  whom  it  declares  by  the  many  testi- 
monies already  (juoted  to  be  minister  to  (iod, 
who  is  above  the  world,  above  whom  there  is  no 
other  [God]. 

CHAP.  LXI WISDOM  IS  BEGOTTEN  OF  THE  FATHER, 

AS    FIRE    FRO.M    FIRE. 

"I  shall  give  you  another  testimony,  my 
friends,"  said  I,  "  from  the  Scriptures,  that  God 
begat  before  all  creatures  a  Beginning,-*  [who 
was]  a  certain  rational  power  [proceeding]  from 
Himself,  who  is  called  by  the  Holy  Si)irit,  now 
the  Glory  of  the  Lord,  now  the  Son,  again 
Wisdom,  again  an  Angel,  then  God,  and  then 
Lord  and  Logos  ;  and  on  another  occasion  He 
calls  Himself  Captain,  when  He  appeared  in 
human  form  to  Joshua  the  son  of  Nave  (Nun). 
For  He  can  be  called  by  all  those  names,  since 
He  ministers  to  the  Father's  will,  and  since  He 
was  begotten  of  the  Father  by  an  act  of  will ;  5 
just  as  we  see^  happening  among  ourselves: 
for  when  we  give  out  some  word,  we  beget  the 
word  ;  yet  not  by  abscission,  so  as  to  lessen  the 
word  7  [which  remains]  in  us,  when  we  give  it 
out :  and  just  as  we  see  also  happening  in  the 
case  of  a  fire,  which  is  not  lessened  when  it  has 
kindled  [another],  but  remains  the  same;  and 
that  which  has  been  kindled  by  it  likewise  ap- 
pears to  exist  by  itself,  not  diminishing  that  from 
which  it  was  kindled.  The  Word  of  A\'isdom, 
who  is  Himself  this  God  begotten  of  the  Father 
of  all  things,  and  Word,  and  Wisdom,  and  Power, 
and  the  Glory  of  the  Begetter,  will  bear  e\-idence 
to  me,  when  He  speaks  by  Solomon  the  follow- 
ing :  '  If  I  shall  declare  to  you  what  happens 
daily,  I  shall  call  to  mind  events  from  everlast- 
insr,  and  review  them.     The  Lord  made  me  the 


2  Gen.  XXXV.,  7. 

3  Liter.iiry,  "judijment." 

■•  Or,  "  in  the  beg-inning,  before  .^ll  creatures."  [Justin's  reference 
to  Joshua  (i.  13-15)  ciesers'es  special  consiileration ;  for  he  supposes 
that  the  true  Joshua  (Jesus)  was  the  substance,  and  the  true  "  captain 
of  salvation,  of  whom  this  one  was  but  a  shadow  (Heb.  iv.  8,  mar- 
gin), type,  and  pledge.     See  cap.  Ixii.] 

5  The  act  of  will  or  volition  is  on  the  part  of  the  Father. 

^  Or,  "  Do  we  not  see,"  etc. 

7  The  word  Adyo?,  translated  "word,"  means  both  the  thinkinsj 
power  or  reason  which  produces  ideas  and  the  expression  of  these  ide.is. 
And  Justin  passes  here  from  the  one  meaning  to  the  other.  When 
we  utter  a  thought,  the  utterance  of  it  does  not  diminish  the  power  of 
thought  in  us,  though  iii  one  sense  the  thought  has  gone  away  from 


22i 


DIALOGUE   WITH   TRYPHO. 


beginning  of  His  ways  for  His  works.  From 
everlasting  He  established  me  in  the  beginning, 
before  He  had  made  the  earth,  and  before  He 
had  made  the  deeps,  before  the  springs  of  the 
waters  had  issued  forth,  before  the  mountains 
had  been  established.  Before  all  the  hills  He 
begets  me.  God  made  the  country,  and  the 
desert,  and  the  highest  inhabited  places  under 
the  sky.  When  He  made  ready  the  heavens, 
I  was  along  with  Him,  and  when  He  set  up  His 
throne  on  the  winds  :  when  He  made  the  high 
clouds  strong,  and  the  springs  of  the  deep  safe, 
when  He  made  the  foundations  of  the  earth,  I 
was  with  Him  arranging.  I  was  that  in  which 
He  rejoiced  ;  daily  and  at  all  times  I  delighted 
in  His  countenance,  because  He  delighted  in  the 
finishing  of  the  habitable  world,  and  delighted  in 
the  sons  of  men.  Now,  therefore,  O  son,  hear 
me.  Blessed  is  the  man  who  shall  listen  to  me, 
and  the  mortal  who  shall  keep  my  ways,  watch- 
ing I  daily  at  my  doors,  observing  the  posts  of 
my  ingoings.  For  my  outgoings  are  the  out- 
goings of  life,  and  [my]  will  has  been  prepared 
by  the  Lord.  But  they  who  sin  against  me,  tres- 
pass against  their  own  souls  ;  and  they  who  hate 
me  love  death.'  ^ 

CHAP.    LXII. THE   WORDS    "LET   US    MAKE     MAN  " 

AGREE   WITH    THE   TESTIMONY    OF    PROVERBS. 

"  And  the  same  sentiment  was  expressed,  my 
friends,  by  the  word  of  God  [written]  by  Moses, 
when  it  indicated  to  us,  with  regard  to  Him 
whom  it  has  pointed  out,^  that  God  speaks  in  the 
creation  of  man  with  the  very  same  design,  in 
the  following  words  :  '  Let  Us  make  man  after 
our  image  and  likeness.  And  let  them  have 
dominion  over  the  fish  of  the  sea,  and  over  the 
fowl  of  the  heaven,  and  over  the  cattle,  and  over 
all  the  earth,  and  over  all  the  creeping  things 
that  creep  on  the  earth.  And  God  created 
man  :  after  the  image  of  God  did  He  create 
him  ;  male  and  female  created  He  them.  And 
God  blessed  them,  and  said,  Increase  and  mul- 
tiply, and  fill  the  earth,  and  have  power  over  it.+ 
And  that  you  may  not  change  the  [force  of  the] 
words  just  quoted,  and  repeat  what  your  teachers 
assert,  —  either  that  God  said  to  Himself,  '  Let 
Lis  make,'  just  as  we,  when  about  to  do  some- 
thing, oftentimes  say  to  ourselves, '  Let  us  make  ; ' 
or  that  God  spoke  to  the  elements,  to  wit,  the 
earth  and  other  similar  substances  of  which  we 
l^elieve  man  was  formed,  '  Let  Us  make,'  —  I 
shall  (juote  again  the  words  narrated  by  Moses 


'  The  Mss.  of  Justin  read  "  sleeping,"  but  this  is  regarded  as  the 
mistake  of  some  careless  transcriber. 

^  Prov.  viii.  21  ff. 

5  Justin,  since  he  is  of  opinion  that  the  Word  is  the  beginning  of 
the  universe,  thinks  that  by  these  words,  "  in  the  beginning,"  Moses 
indicated  the  Word,  like  many  other  writers.  Hence  also  he  says  in 
Ap.  i.  23,  that  Moses  declares  the  Word  "to  be  begotten  first  by 
God."  If  this  explanation  does  not  satisfy,  read,  "  with  regard  to  Him 
whom  I  have  pointed  out"  (Maranus). 

*  Gen.  i.  26,  28. 


himself,  from  which  we  can  indisputably  learn 
that  [God]  conversed  with  some  one  who  was 
numerically  distinct  from  Himself,  and  also  a 
rational  Being.  These  are  the  words :  '  And 
God  said.  Behold,  Adam  has  become  as  one  of 
us,  to  know  good  and  evil.'  5  In  saying,  there- 
fore, '  as  one  of  us,'  [Moses]  has  declared  that 
[there  is  a  certain]  numl)er  of  persons  associated 
with  one  another,  and  that  they  are  at  least  two. 
For  I  would  not  say  that  the  dogma  of  that 
heresy  ^  which  is  said  to  be  among  you  ^  is  true, 
or  that  the  teachers  of  it  can  prove  that  [God] 
spoke  to  angels,  or  that  the  human  frame  was 
the  workmanship  of  angels.  But  this  Offspring, 
which  was  truly  brought  forth  from  the  Father, 
was  with  the  Father  before  all  the  creatures,  and 
the  Father  communed  with  Him  ;  even  as  the 
Scripture  by  Solomon  has  made  clear,  that  He 
whom  Solomon  calls  Wisdom,  was  begotten  as  a 
Beginning  before  all  His  creatures  and  as  Off- 
spring by  God,  who  has  also  declared  this  same 
thing  in  the  revelation  made  by  Joshua  the  son 
of  Nave  (Nun).  Listen,  therefore,  to  the  fol- 
lowing from  the  book  of  Joshua,  that  what  I  say 
may  become  manifest  to  you ;  it  is  this  :  '  And 
it  came  to  pass,  when  Joshua  was  near  Jericho, 
he  lifted  up  his  eyes,  and  sees  a  man  standing 
over  against  him.  And  Joshua  approached  to 
Him,  and  said.  Art  thou  for  us,  or  for  our  ad- 
versaries ?  And  He  said  to  him,  I  am  Captain 
of  the  Lord's  host :  now  have  I  come.  And 
Joshua  fell  on  his  face  on  the  ground,  and  said 
to  Him,  Lord,  what  commandest  Thou  Thy  ser- 
vant? And  the  Lord's  Captain  says  to  Joshua, 
Loose  the  shoes  off  thy  feet ;  for  the  place 
whereon  thou  standest  is  holy  ground.  And 
Jericho  was  shut  up  and  fortified,  and  no  one 
went  out  of  it.  And  the  Lord  said  to  Joshua, 
Behold,  I  give  into  thine  hand  Jericho,  and  its 
king,  [and]  its  mighty  men.'  "  ^ 

CHAP.    LXIII. IT   IS    PROVED   THAT   THIS   GOD   WAS 

INCARNATE. 

And  Trypho  said,  "  This  point  has  been  proved 
to  me  forcibly,  and  by  many  arguments,  my 
friend.  It  remains,  then,  to  prove  that  He  sub- 
mitted to  become  man  by  the  Virgin,  according 
to  the  will  of  His  Father ;  and  to  be  crucified, 
and  to  die.  Prove  also  clearly,  that  after  this 
He  rose  again  and  ascended  to  heaven." 

I  answered,  "  This,  too,  has  been  already  de- 


5  Gen.  iii.  22. 

6  Heresy  or  sect. 

'  Or,  "  among  us."  Maranus  pronounces  against  this  latter  re.ad 
ing  for  tfie  following  reasons:  (i.)  The  Jews  had  their  own  heresies 
which  supplied  many  things  to  the  Christian  heresies,  especially  to 
Menandcr  and  Saturninus.  (2.)  The  sect  which  Ju.stm  here  refutes 
was  of  opinion  that  God  spoke  to  ansjels.  But  those  angels,  as  Me- 
nander  and  Saturninus  invented,  "  exhorted  themselves,  saying,  Let 
us  make,"  etc.  (3.)  The  expression  SiSd<TKa\o{.  suits  the  rabbins 
well.  So  Justin  frequently  calls  them.  (4.)  Those  teachers  seem  for 
no  other  cause  to  have  put  the  words  in  the  aiigels'  mouths  than  to 
eradicate  the  testimony  by  which  they  proved  divine  persons. 

*  Josh.  V.  13  ad  fin.,  and  vi.  i,  2. 


DIALOGUE   WITH    TRYPHO. 


229 


monstrated  by  me  in  the  previously  quoted  words 
of  the  prophecies,  my  friends  ;  which,  by  recall- 
ing and  expounding  for  your  sakes,  I  shall  en- 
deavour to  lead  you  to  agree  with  me  also  about 
this  matter.  The  passage,  then,  which  Isaiah 
records,  'Who  shall  declare  His  generation?  for 
His  life  is  taken  away  from  the  earth,' — does  it 
not  appear  to  you  to  refer  to  One  who,  not  hav- 
ing descent  from  men,  was  said  to  be  delivered 
over  to  death  by  God  for  the  transgressions  of 
the  people?  —  of  whose  blood,  Moses  (as  I  men- 
tioned before),  when  speaking  in  parable,  said, 
that  He  would  wash  His  garments  in  the  blood 
of  the  grape  ;  since  His  blood  did  not  spring 
from  the  seed  of  man,  but  from  the  will  of  God. 
And  then,  what  is  said  by  David,  '  In  the  splen- 
dours of  Thy  holiness  have  I  begotten  Thee  from 
the  womb,  before  the  morning  star.^  The  Lord 
hath  sworn,  and  will  not  repent.  Thou  art  a  priest 
for  ever,  after  the  order  of  Melchizedek,'  ^  —  does 
this  not  declare  to  you-*  that  [He  was]  from 
of  old, 5  and  that  the  God  and  Father  of  all  things 
intended  Him  to  be  begotten  by  a  human 
womb?  And  speaking  in  other  words,  which 
also  have  been  already  quoted,  [he  says]  :  'Thy 
throne,  O  God,  is  for  ever  and  ever :  a  sceptre 
of  rectitude  is  the  sceptre  of  Thy  kingdom. 
Thou  hast  loved  righteousness,  and  hast  hated 
iniquity :  therefore  God,  even  thy  God,  hath 
anointed  Thee  with  the  oil  of  gladness  above 
Thy  fellows.  [He  hath  anointed  Thee]  with 
myrrh,  and  oil,  and  cassia  from  Thy  garments, 
from  the  ivory  palaces,  whereby  they  made  Thee 
glad.  Kings'  daughters  are  in  Thy  honour. 
The  queen  stood  at  Thy  right  hand,  clad  in 
garments  embroidered  with  gold.'^  Hearken, 
O  daughter,  and  behold,  and  incline  thine  ear, 
and  forget  thy  people  and  the  house  of  thy 
father ;  and  the  King  shall  desire  thy  beauty : 
because  he  is  thy  Lord,  and  thou  shalt  worship 
Him.'  7  Therefore  these  words  testify  explicitly 
that  He  is  witnessed  to  by  Him  who  estabhshed 
these  things,**  as  deserving  to  be  worshipped,  as 
God  and  as  Christ.  Moreover,  that  the  word  of 
God  speaks  to  those  who  believe  in  Him  as  be- 
ing one  soul,  and  one  synagogue,  and  one  church, 
as  to  a  daughter ;  that  it  thus  addresses  the 
church  which  has  sprung  from  His  name  and 
partakes  of  His  name  (for  we  are  all  called 
Christians),  is  distinctly  proclaimed  in  like  man- 
ner in  the  following  words,  which  teach  us  also 
to  forget  [our]  old  ancestral  customs,  when  they 
speak  thus  :  9  '  Hearken,  O  daughter,  and  behold. 


1  Isa.  liii.8. 

2  Note  this  beautiful  rendering,  Ps.  ex.  3. 

3  Ps.  ex.  4. 

*  Or,  "  to  us." 

5  di/u)S€i';  in  Lat.  vers,  antiguitiis,  which  Maranus  prefers. 

*  Literally,  "  garments  of  gold,  variegated." 
^  Ps.  xlv.  6-1 1. 

8  The  incarnation,  etc. 

9  "  Being  so,"  literally. 


and  incline  thine  ear ;  forget  thy  people  and  the 
house  of  thy  father,  and  the  King  shall  desire 
thy  beauty  :  because  He  is  thy  Lord,  and  thou 
shalt  worship  Him.'  " 

CHAP.  LXIV.  —  JU.STIX  ADDUCES  OTHER  PROOFS  TO 
THE  JEW,  WHO  DENIES  THAT  HE  NEEDS  1  HIS 
CHRI.ST. 

Here  Tr}-pho  said,  "  I^t  Him  be  recognised 
as  Lord  and  Christ  and  God,  as  the  Scriptures 
declare,  by  you  of  the  Gentiles,  who  have  from 
His  name  been  all  called  Christians  ;  but  we  who 
are  servants  of  God  that  made  this  same  [Christ], 
do  not  require  to  confess  or  worship  Him." 

To  this  I  replied,  "  If  I  were  to  be  quarrel- 
some and  light-minded  like  you,  Trypho,  I  would 
no  longer  continue  to  converse  with  you,  since 
you  are  prepared  not  to  understand  what  has 
been  said,  but  only  to  return  some  captious 
answer ;  ■"  but  now,  since  I  fear  the  judgment  of 
God,  I  do  not  state  an  untimely  opinion  con- 
cerning any  one  of  your  nation,  as  to  whether 
or  not  some  of  them  may  be  saved  by  the  grace 
of  the  Lord  of  Sabaoth.  Therefore,  although 
you  act  wTongfully,  I  shall  continue  to  reply  to 
any  proposition  you  shall  bring  forward,  and 
to  any  contradiction  which  you  make ;  and,  in 
fact,  I  do  the  very  same  to  all  men  of  every 
nation,  who  wish  to  examine  along  with  me,  or 
make  inquiry  at  me,  regarding  this  subject. 
Accordingly,  if  you  had  bestowed  attention  on 
the  Scriptures  previously  quoted  by  me,  you 
would  already  have  understood,  that  those  who 
are  saved  of  your  own  nation  are  saved  through 
this  "  [man],  and  partake  of  His  lot;  and  you 
would  not  certainly  have  asked  me  about  this 
matter.  I  shall  again  repeat  the  words  of  David 
previously  quoted  by  me,  and  beg  of  you  to 
comprehend  them,  and  not  to  act  wrongfully, 
and  stir  each  other  up  to  give  merely  some  con- 
tradiction. The  words  which  David  speaks, 
then,  are  these  :  'The  Lord  has  reigned;  let  the 
nations  be  angry  :  [it  is]  He  who  sits  upon  the 
cherubim  ;  let  the  earth  be  shaken.  The  Lord 
is  great  in  Zion  ;  and  He  is  high  above  all  the 
nations.  Let  them  confess  Thy  great  name,  for 
it  is  fearful  and  holy ;  and  the  honour  of  the 
king  loves  judgment.  Thou  hast  prepared 
equity ;  judgment  and  righteousness  hast  Thou 
performed  in  Jacob.  Exalt  the  Lord  our  God, 
and  worship  the  footstool  of  His  feet ;  for  He 
is  holy.  Moses  and  Aaron  among  His  priests, 
and  Samuel  among  them  that  call  upon  His 
name ;  they  called  on  the  Lord,  and  He  heard 
them.  In  the  pillar  of  the  cloud  He  spake  to 
them ;  for  they  kept  His  testimonies  and  His 
commandments  which  He  gave  them."^     And 


'°  Literally,  "  but  only  sharpen  yourselves  to  say  something." 


"  [Or,  "this  one."] 
«  Ps.  , 


,  xcix.  1-7. 


2^0 


DIALOGUE   WITH    TRYPHO. 


from  the  other  words  of  David,  also  previously 
quoted,  v^^hich  you  foolishly  affirm  refer  to  Solo- 
mon, [because]  inscribed  for  Solomon,  it  can 
be  proved  that  they  do  not  refer  to  Solomon, 
and  that  this  [Christ]  existed  before  the  sun, 
and  that  those  of  your  nation  who  are  saved 
shall  be  saved  through  Him.  [The  Avords]  are 
these  :  '  O  God,  give  Thy  judgment  to  the  king, 
and  Thy  righteousness  unto  the  king's  son.  He 
shall  judge  '  Thy  people  with  righteousness,  and 
Thy  poor  with  judgment.  The  mountains  shall 
take  up  peace  to  the  people,  and  the  little  hills 
righteousness.  He  shall  judge  the  poor  of  the 
people,  and  shall  save  the  children  of  the  needy, 
and  shall  abase  the  slanderer :  and  He  shall 
co-endure  with  the  sun,  and  before  the  moon 
unto  all  generations ; '  and  so  on  until,  '  His 
name  endureth  before  the  sun,  and  all  tribes  of 
the  earth  shall  be  blessed  in  Him.  All  nations 
shall  call  Him  blessed.  Blessed  be  the  Lord, 
the  God  of  Israel,  who  only  doeth  wondrous 
things  :  and  blessed  be  His  glorious  name  for 
ever  and  ever :  and  the  whole  earth  shall  be 
filled  with  His  glory.  Amen,  Amen.'^  And 
you  remember  from  other  words  also  spoken  by 
David,  and  which  I  have  mentioned  before,  how 
it  is  declared  that  He  would  come  forth  from 
the  highest  heavens,  and  again  return  to  the 
same  places,  in  order  that  you  may  recognise 
Him  as  God  coming  forth  from  above,  and  man 
living  among  men ;  and  [how  it  is  declared] 
that  He  will  again  appear,  and  they  who  pierced 
Him  shall  see  Him,  and  shall  bewail  Him. 
[The  words]  are  these  :  '  The  heavens  declare 
the  glory  of  God,  and  the  firmament  showeth 
His  handiwork.  Day  unto  day  uttereth  speech, 
and  night  unto  night  showeth  knowledge.  They 
are  not  speeches  or  words  whose  voices  are 
heard.  Their  sound  has  gone  out  through  all  the 
earth,  and  their  words  to  the  ends  of  the  world. 
In  the  sun  has  he  set  his  habitation  ;  and  he,  like 
a  bridegroom  going  forth  from  his  chamber,  will 
rejoice  as  a  giant  to  run  his  race  :  from  the 
highest  heaven  is  his  going  forth,  and  he  returns 
to  the  highest  heaven,  and  there  is  not  one  who 
shall  be  hidden  from  his  heat.'  "  ^ 

CHAP.  LXV. — THE  JEW  OBJECTS  THAT  GOD  DOES 
NOT  GIVE  HIS  GLORY  TO  ANOTHER.  JUSTIN  EX- 
PLAINS THE   PASSAGE. 

And  Trypho  said,  "  Being  shaken  ■*  by  so  many 
Scriptures,  I  know  not  what  to  say  about  the  Scrip- 
ture which  Isaiah  writes,  in  which  God  says  that 
He  gives  not  His  glory  to  another,  speaking  thus  : 
'  I  am  the  Lord  God  ;  this  is  my  name  ;  my  glory 
will  I  not  give  to  another,  nor  my  virtues.'  "  5 


'  Or,  "  to  judge,"  as  in  chap,  xxxiv. 

2  Ps.  Ixxii.  I,  etc. 

3  Ps.  xix.  1-6. 

*  Literally,  "  importuned," 
S  Isa.  xlii.  8. 


And  I  answered,  "  If  you  spoke  these  words, 
Trypho,  and  then  kept  silence  in  simplicity  and 
with  no  ill  intent,  neither  repeating  what  goes 
before  nor  adding  what  comes  after,  you  must 
be  forgiven ;  but  if  [you  have  done  so]  because 
you  imagined  that  you  could  throw  doubt  on  the 
passage,  in  order  that  I  might  say  the  Scriptures 
contradicted  each  other,  you  have  erred.  But 
I  shall  not  venture  to  suppose  or  to  say  such 
a  thing ;  and  if  a  Scripture  which  appears  to  be 
of  such  a  kind  be  brought  forward,  and  if  there 
be  a  pretext  [for  saying]  that  it  is  contrary  [to 
some  other],  since  I  am  entirely  convinced  that 
no  Scripture  contradicts  another,  I  shall  admit 
rather  that  I  do  not  understand  what  is  recorded, 
and  shall  strive  to  persuade  those  who  imagine 
that  the  Scriptures  are  contradictory,  to  be 
rather  of  the  same  opinion  as  myself.  With 
what  intent,  then,  you  have  brought  forward  the 
difficulty,  God  knows.  But  I  shall  remind  you 
of  what  the  passage  says,  in  order  that  you  may 
recognise  even  from  this  very  [place]  that  God 
gives  glory  to  His  Christ  alone.  And  I  shall 
take  up  some  short  passages,  sirs,  those  which 
are  in  connection  with  what  has  been  said  by 
Trypho,  and  those  which  are  also  joined  on  in 
consecutive  order.  For  I  will  not  repeat  those 
of  another  section,  but  those  which  are  joined 
together  in  one.  Do  you  also  give  me  your 
attention.  [The  words]  are  these  :  '  Thus  saith 
the  Lord,  the  God  that  created  the  heavens, 
and  made  ^  them  fast,  that  established  the  earth, 
and  that  which  is  in  it ;  and  gave  breath  to  the 
people  upon  it,  and  spirit  to  them  who  walk 
therein  :  I  the  Lord  God  have  called  Thee  in 
righteousness,  and  will  hold  Thine  hand,  and 
will  strengthen  Thee ;  and  I  have  given  Thee 
for  a  covenant  of  the  people,  for  a  light  of  the 
Gentiles,  to  open  the  eyes  of  the  blind,  to  bring 
out  them  that  are  bound  from  the  chains,  and 
those  who  sit  in  darkness  from  the  prison-house. 
I  am  the  Lord  God  ;  this  is  my  name  :  my  glory 
will  I  not  give  to  another,  nor  my  virtues  to 
graven  images.  Behold,  the  former  things  are 
come  to  pass ;  new  things  which  I  announce, 
and  before  they  are  announced  they  are  made 
manifest  to  you.  Sing  unto  the  Lord  a  new 
song :  His  sovereignty  [is]  from  the  end  of  the 
earth.  [Sing],  ye  who  descend  into  the  sea, 
and  continually  sail  ^  [on  it]  ;  ye  islands,  and 
inhabitants  thereof  Rejoice,  O  wilderness,  and 
the  villages  thereof,  and  the  houses ;  and  the 
inhabitants  of  Cedar  shall  rejoice,  and  the  in- 
habitants of  the  rock  shall  cry  aloud  from  the 
top  of  the  mountains  :  they  shall  give  glory  to 
God  ;  they  shall  publish  His  virtues  among  the 
islands.  The  Lord  God  of  hosts  shall  go  forth. 
He  shall  destroy  war  utterly.  He  shall  stir  up 


*  Literally,  "  fixed." 

7  Or,  "  ye  islands  which  sail  on  it;  "  or  without  "  continually." 


DIALOGUE   WITH    TRYPHO. 


2^1 


zeal,  and  He  shall  cry  aloud  to  the  enemies 
with  strength.'  "  '  And  when  I  repeated  this,  I 
said  to  them,  "  Have  you  perceived,  my  friends, 
that  God  says  He  will  give  Him  whom  He  has 
established  as  a  light  of  the  Gentiles,  glory,  and 
to  no  other ;  and  not,  as  Trypho  said,  that  God 
was  retaining  the  glory  to  Himself?  " 

Then  Trypho  answered,  "  \Ve  have  perceived 
this  also  ;  pass  on  therefore  to  the  remainder  of 
the  discourse." 

CHAP.  LXVI. HR   PROVES    FROM    ISAIAH  THAT  GOD 

WAS    BORX    FROM    A    VIRGIN.      . 

And  I,  resuming  the  discourse  where  I  had 
left  off^  at  a  previous  stage,  when  proving  that 
He  was  born  of  a  virgin,  and  that  His  birth  of 
a  virgin  had  been  predicted  by  Isaiah,  quoted 
again  the  same  prophecy.  It  is  as  follows : 
'And  the  Lord  spoke  again  to  Ahaz,  saying, 
Ask  for  thyself  a  sign  from  the  Lord  thy  God, 
in  the  depth  or  in  the  height.  And  Ahaz  said, 
I  will  not  ask,  neither  will  I  tempt  the  Lord. 
And  Isaiah  said,  Hear  then,  O  house  of  David ; 
Is  it  no  small  thing  for  you  to  contend  with 
men  ?  y\nd  how  do  you  contend  with  the  Lord  ? 
Therefore  the  Lord  Himself  will  give  you  a 
sign ;  Behold,  the  virgin  shall  conceive,  and 
shall  bear  a  son,  and  they  shall  call  his  name 
Immanuel.  Butter  and  honey  shall  he  eat ; 
before  he  knows  or  prefers  the  evil  he  will 
choose  out  the  good.  For  before  the  child 
knows  ill  or  good,  he  rejects  evil  by  choosing 
out  the  good.  For  before  the  child  knows  how 
to  call  father  or  mother,  he  shall  receive  the 
power  of  Damascus,  and  the  spoil  of  Samaria, 
in  presence  of  the  king  of  Assyria.  And  the 
land  shall  be  forsaken,  which  ^  thou  shalt  with 
difficulty  endure  in  consequence  of  the  presence 
of  its  two  kings.  But  God  shall  bring  on  thee, 
and  on  thy  people,  and  on  the  house  of  thy 
father,  days  which  have  not  yet  come  upon  thee 
since  the  day  in  which  Ephraim  took  away  from 
Judah  the  king  of  Assyria.'  "*  And  I  continued  : 
"  Now  it  is  evident  to  all,  that  in  the  race  of 
Abraham  according  to  the  flesh  no  one  has  been 
born  of  a  virgin,  or  is  said  to  have  been  born 
[of  a  virgin],  save  this  our  Christ." 

CHAP.      LXVII.  TRVPHO      COMPARES     JESUS     WITH 

PERSEUS;  AND  WOULD  PREFER  [tO  SAY]  THAT 
HE  WAS  ELECTED  [tO  BE  CHRIST]  ON  ACCOUNT 
OF  OBSERVANCE  OF  THE  LAW.  JUSTIN  SPEAKS  OF 
THE  LAW  AS  FORMERLY. 

And  Trypho  answered,  "  The  Scripture  has  not, 
'  Behold,  the  virgin  shall  conceive,  and   bear  a 


'  Isa.  xlii.  5-13. 

2  Chap,  xliii. 

3  ij,.^  which  is  in  chap,   xliii.,  is  here  omitted,  but  ought  to  be 
inserted  without  doubt. 

*  Isa.  vii.  10-17,  with  Isa.  viii.  4  inserted  between  vers.  16  and 
17- 


son,'  but,  '  Behold,  the  young  woman  shall  con- 
ceive, and  bear  a  son,'  and  .so  on,  as  you  cjuoted. 
But  the  whole  prophecy  refers  to  Hezekiah,  and 
it  is  proved  that  it  was  fulfilled  in  him,  according 
to  the  terms  of  this  prophecy.  Moreover,  in  the 
fables  of  those  who  are  called  Greeks,  it  is  written 
that  Perseus  was  begotten  of  Danae,  who  was  a 
virgin  ;  he  who  was  called  among  them  Zeus  hav- 
ing descended  on  her  in  the  form  of  a  golden 
shower.  And  you  ought  to  feel  ashamed  when 
you  make  assertions  similar  to  theirs,  and  rather 
[should]  say  that  this  Jesus  was  born  man  of 
men.  And  if  you  prove  from  the  Scriptures  that 
He  is  the  Christ,  and  that  on  account  of  ha\ing 
led  a  life  conformed  to  the  law,  and  perfect,  He 
deserved  the  honour  of  being  elected  to  be 
Christ,  [it  is  well]  ;  but  do  not  venture  to  tell 
monstrous  phenomena,  lest  you  be  convicted 
of  talking  foolishly  like  the  Greeks." 

Then  I  said  to  this,  "  Trypho,  I  wish  to  per- 
suade you,  and  all  men  in  short,  of  this,  that 
even  though  you  talk  worse  things  in  ridicule 
and  in  jest,  you  will  not  move  me  from  my  fixed 
design  ;  but  I  shall  always  adduce  from  the  words 
which  you  think  can  be  brought  fonvard  [by 
you]  as  proof  [of  your  own  views],  the  demon- 
stration of  what  I  have  stated  along  with  the  tes- 
timony of  the  Scriptures.  You  are  not,  however, 
acting  fairly  or  truthfully  in  attempting  to  undo 
those  things  in  which  there  has  been  constantly 
agreement  between  us ;  namely,  that  certain 
commands  were  instituted  by  Moses  on  account 
of  the  hardness  of  your  people's  hearts.  For 
you  said  that,  by  reason  of  His  living  conforma- 
bly to  law.  He  was  elected  and  became  Christ, 
if  indeed  He  were  proved  to  be  so." 

And  Trypho  said,  "  You  admitted  5  to  us  that 
He  was  both  circumcised,  and  obser\-ed  the 
other  legal  ceremonies  ordained  by  Moses." 

And  I  replied,  "  I  have  admitted  it,  and  do 
admit  it :  yet  I  have  admitted  that  He  endured 
all  these  not  as  if  He  were  justified  by  them,  but 
completing  the  dispensation  which  His  Father, 
the  Maker  of  all  things,  and  Lord  and  God, 
wished  Him  [to  complete].  For  I  admit  that 
He  endured  crucifixion  and  death,  and  the  in- 
carnation, and  the  suffering  of  as  many  afflic- 
tions as  your  nation  put  upon  Him.  But  since 
again  you  dissent  from  that  to  which  you  but 
lately  assented,  Trj-pho,  answer  me  :  Are  those 
righteous  patriarchs  who  lived  before  Moses, 
who  observed  none  of  those  [ordinances]  which, 
the  Scripture  shows,  received  the  commence- 
ment of  [their]  institution  from  INIoses,  saved, 
[and  have  they  attained  to]  the  inheritance  of 
the  blessed?" 


5  We  have  not  seen  that  Justin  admitted  this;  but  it  is  not  to  be 
supposed  that  the  passage  where  he  did  admit  it  has  been  lost,  as 
Perionius  suspected;  for  sometimes  Justin  refers  to  passages  at  other 
places,  which  he  did  not  relate  in  their  own  place.  —  Marani;s. 


232 


DIALOGUE   WITH   TRYPHO. 


And  Trypho  said,  "The  Scriptures  compel 
me  to  admit  it." 

"  Likewise  I  again  ask  you,"  said  I,  "  did  God 
enjoin  your  fathers  to  present  the  offerings  and 
sacrifices  because  He  had  need  of  them,  or  be- 
cause of  the  hardness  of  their  hearts  and  ten- 
dency to  idolatry?" 

"The  latter,"  said  he,  "the  Scriptures  in  like 
manner  compel  us  to  admit." 

"  Likewise,"  said  I,  "  did  not  the  Scriptures 
predict  that  God  promised  to  dispense  a  new 
covenant  besides  that  which  [was  dispensed]  in 
the  mountain  Horeb?" 

This,  too,  he  replied,  had  been  predicted. 

Then  I  said  again,  "  Was  not  the  old  cove- 
nant laid  on  your  fathers  with  fear  and  trembling, 
so  that  they  could  not  give  ear  to  God?  " 

He  admitted  it. 

"What  then?"  said  I:  "God  promised  that 
there  would  be  another  covenant,  not  like  that 
old  one,  and  said  that  it  would  be  laid  on  them 
without  fear,  and  trembling,  and  lightnings,  and 
that  it  would  be  such  as  to  show  what  kind  of 
commands  and  deeds  God  knows  to  be  eternal 
and  suited  to  every  nation,  and  what  command- 
ments He  has  given,  suiting  them  to  the  hard- 
ness of  your  people's  hearts,  as  He  exclaims  also 
by  the  prophets." 

"To  this  also,"  said  he,  "  those  who  are  lovers 
of  truth  and  not  lovers  of  strife  must  assuredly 
assent." 

Then  I  replied,  "  I  know  not  how  you  speak 
of  persons  very  fond  of  strife,  [since]  you  your- 
self oftentimes  were  plainly  acting  in  this  very 
manner,  frequently  contradicting  what  you  had 
agreed  to." 

CHAP.    LXVIII.  HE    COMPL.4INS  OF  THE   OBSTINACY 

OF   TRYPHO  ;    HE    ANSWERS     HIS     OBJECTION  ;     HE 
CONVICTS   THE   JEWS    OF    BAD    FAITH. 

And  Trj^pho  said,  "You  endeavour  to  prove 
an  incredible  and  well-nigh  impossible  thing ; 
[namely],  that  God  endured  to  be  born  and  be- 
come man." 

"  If  I  undertook,"  said  I,  "  to  prove  this  by 
doctrines  or  arguments  of  man,  you  should  not 
bear  with  me.  But  if  I  quote  frequently  Scrip- 
tures, and  so  many  of  them,  referring  to  this 
point,  and  ask  you  to  comprehend  them,  you 
are  hard-hearted  in  the  recognition  of  the  mind 
and  will  of  God.  But  if  you  wish  to  remain  for 
ever  so,  I  would  not  be  injured  at  all ;  and 
for  ever  retaining  the  same  [opinions]  which  I 
had  before  I  met  with  you,  I  shall  leave  you." 

And  Trypho  said,  "  Look,  my  friend,  you  made 
yourself  master  of  these  [truths]  with  much 
labour  and  toil.'  And  we  accordingly  must 
diligently  scrutinize  all  that   we    meet  with,  in 


'  [Note  the  courteous  admission  of  Trypho,  and  the  consent  of 
both  parties  to  the  duty  of  searching  the  Scriptures.] 


order  to  give  our  assent  to  those  things  which 
the  Scriptures  compel  us  [to  believe]." 

Then  I  said  to  this,  "  I  do  not  ask  you  not  to 
strive  earnestly  by  all  means,  in  making  an  in- 
vestigation of  the  matters  inquired  into ;  but  [I 
ask  you],  when  you  have  nothing  to  say,  not  to 
contradict  those  things  which  you  said  you  had 
admitted." 

And  Trypho  said,  "  So  we  shall  endeavour  to 
do." 

I  continued  again  :  "  In  addition  to  the  ques- 
tions I  have  just  now  put  to  you,  I  wish  to  put 
more  :  for  by  means  of  these  questions  I  shall 
strive  to  bring  the  discourse  to  a  speedy  termi- 
nation." 

And  Trypho  said,  "  Ask  the  questions." 

Then  I  said,  "  Do  you  think  that  any  other 
one  is  said  to  be  worthy  of  worship  and  called 
Lord  and  God  in  the  Scriptures,  except  the 
Maker  of  all,  and  Christ,  who  by  so  many  Scrip- 
tures was  proved  to  you  to  have  become  man?" 

And  Trypho  replied,  "  How  can  we  admit  this, 
when  we  have  instituted  so  great  an  inquiry  as 
to  whether  there  is  any  other  than  the  Father 
alone?  " 

Then  I  again  said,  "  I  must  ask  you  this  also, 
that  I  may  know  whether  or  not  )'ou  are  of  a 
different  opinion  from  that  which  you  admitted 
some  time  ago."  ^ 

He  replied,  "  It  is  not,  sir." 

Then  again  I,  "  Since  you  certainly  admit 
these  things,  and  since  Scripture  says,  'Who 
shall  declare  His  generation  ? '  ought  you  not 
now  to  suppose  that  He  is  not  the  seed  of  a 
human  race?  " 

And  Trypho  said,  "  How  then  does  the  Word 
say  to  David,  that  out  of  his  loins  God  shall  take 
to  Himself  a  Son,  and  shall  establish  His  kingdom, 
and  shall  set  Him  on  the  throne  of  His  glory?  " 

And  I  said,  "  Trypho,  if  the  prophecy  which 
Isaiah  uttered,  "  Behold,  the  virgin  shall  con- 
ceive,' is  said  not  to  the  house  of  David,  but  to 
another  house  of  the  twelve  tribes,  perhaps  the 
matter  would  have  some  difficulty ;  but  since 
this  prophecy  refers  to  the  house  of  David,  Isaiah 
has  explained  how  that  which  was  spoken  by  God 
to  David  in  mystery  would  take  place.  But  per- 
haps you  are  not  aware  of  this,  my  friends,  that 
there  were  many  sayings  written  obscurely,  or 
parabolically,  or  mysteriously,  and  symbolical 
actions,  which  the  prophets  who  lived  after  the 
persons  who  said  or  did  them  expounded." 

"  Assuredly,"  said  Trypho. 

"  If,  therefore,  I  shall  show  that  this  prophecy 
of  Isaiah  refers  to  our  Christ,  and  not  to  Heze- 
kiah,  as  you  say,  shall  I  not  in  this  matter,  too, 
compel  you  not  to  believe  your  teachers,  who 
venture  to  assert  that  the  explanation  which  your 


2  Ttwt :  Vulg.  n-apa  ©ew,  viiiose.  —  Otto. 


DIALOGUE   WITH   TRYPHO. 


233 


seventy  elders  that  were  with  Ptolemy  the  king 
of  the  Egyptians  gave,  is  untrue  in  certain  re- 
sjiects  ?  For  some  statements  in  the  Scriptures, 
which  appear  explicitly  to  convict  them  of  a 
foolish  and  vain  opinion,  these  they  venture  to 
assert  have  not  been  so  written.  But  other  state- 
ments, which  they  fancy  they  can  distort  and 
harmonize  with  human  actions,'  these,  they  say, 
refer  not  to  this  Jesus  Christ  of  ours,  but  to  him 
of  whom  they  are  pleased  to  explain  them. 
Thus,  for  instance,  they  have  taught  you  that 
this  Scripture  which  we  are  now  discussing  refers 
to  Hezekiah,  in  which,  as  I  promised,  I  shall 
show  they  are  wrong.  And  since  they  are  com- 
pelled, they  agree  that  some  Scriptures  which  we 
mention  to  them,  and  which  expressly  prove  that 
Christ  was  to  suffer,  to  be  worshipped,  and  [to 
be  called]  God,  and  which  I  have  already  recited 
to  you,  do  refer  indeed  to  Christ,  but  they  ven- 
ture to  assert  that  this  man  is  not  Christ.  But 
they  admit  that  He  will  come  to  suffer,  and  to 
reign,  and  to  be  worshipped,  and  to  be  God ;  - 
and  this  opinion  I  shall  in  like  manner  show  to 
be  ridiculous  and  silly.  But  since  I  am  pressed 
to  answer  first  to  what  was  said  by  you  in  jest,  I 
shall  make  answer  to  it,  and  shall  afterwards  give 
replies  to  what  follows. 

CHAP.  LXIX. — THE  DEVIL,  SINCE  HE  EMULATES 
THE  TRUTH,  HAS  INVENTED  FABLES  ABOUT  BAC- 
CHUS,   HERCULES,   AND   ^SCULAPIUS. 

"  Be  well  assured,  then,  Trypho,"  I  continued, 
"  that  I  am  established  in  the  knowledge  of  arid 
faith  in  the  Scriptures  by  those  counterfeits  which 
he  who  is  called  the  devil  is  said  to  have  per- 
formed among  the  Greeks ;  just  as  some  were 
wrought  by  the  Magi  in  Egypt,  and  others  by  the 
false  prophets  in  Elijah's  days.  For  when  they 
tell  that  Bacchus,  son  of  Jupiter,  was  begotten  by 
[Jupiter's]  intercourse  with  Semele,  and  that  he 
was  the  discoverer  of  the  vine ;  and  when  they 
relate,  that  being  torn  in  pieces,  and  having  died, 
he  rose  again,  and  ascended  to  heaven ;  and 
when  they  introduce  wine  ^  into  his  mysteries, 
do  I  not  perceive  that  [the  devil]  has  imitated 
the  prophecy  announced  by  the  patriarch  Jacob, 
and  recorded  by  Moses?  And  when  they  tell 
that  Hercules  was  strong,  and  travelled  over  all 
the  world,  and  was  begotten  by  Jove  of  Alcmene, 
and  ascended  to  heaven  when  he  died,  do  I  not 
perceive  that  the  Scripture  which  speaks  of 
Christ,  '  strong  as  a  giant  to  run  his  race,'  *  has 
been  in  like  manner  imitated?  And  when  he 
[the  devil]  brings  forward  ^sculapius  as  the 
raiser  of  the  dead  and  healer  of  all  diseases,  may 
I  not  say  that  in  this  matter  likewise  he  has 


'  The  text  is  corrupt,  and  various  emendations  have  been  proposed. 
^  Or,  "  and  to  be  worshipped  as  God." 

3  Or, "  an  ass."   The  ass  was  sacred  to  Bacchus;  and  many  fluctu- 
ate between  oli'oi'  and  ocoi". 
*  Ps.  xix.  5. 


imitated  the  prophecies  about  Christ?  But  since 
I  have  not  quoted  to  you  such  Scripture  as  tells 
that  Christ  will  do  these  things,  I  must  neces- 
sarily remind  you  of  one  such  :  from  which  you 
can  understand,  how  that  to  those  destitute  of  a 
knowledge  of  God,  I  mean  the  Gentiles,  who, 
'  having  eyes,  saw  not,  and  having  a  heart,  under- 
stood not,'  worshipping  the  images  of  wood, 
[how  even  to  them]  Scripture  prophesied  that 
they  would  renounce  these  [vanities],  and  hope 
in  this  Christ.  It  is  thus  written :  '  Rejoice, 
thirsty  wilderness  :  let  the  wilderness  be  glad, 
and  blossom  as  the  lily  :  the  deserts  of  the  Jor- 
dan shall  both  blossom  and  be  glad  :  and  the 
glory  of  Lebanon  was  given  to  it,  and  the  honour 
of  Carmel.  And  my  people  shall  see  the  exal- 
tation of  the  Lord,  and  the  glory  of  God.  Be 
strong,  ye  careless  hands  and  enfeebled  knees. 
Be  comforted,  ye  faint  in  soul :  be  strong,  fear 
not.  Behold,  our  God  gives,  and  will  give,  re- 
tributive judgment.  He  shall  come  and  save  us. 
Then  the  eyes  of  the  blind  shall  be  opened,  and 
the  ears  of  the  deaf  shall  hear.  Then  the  lame 
shall  leap  as  an  hart,  and  the  tongue  of  the  stam- 
merers shall  be  distinct :  for  water  has  broken 
forth  in  the  wilderness,  and  a  valley  in  the  thirsty 
land ;  and  the  parched  ground  shall  become 
pools,  and  a  spring  of  water  shall  [rise  up]  in 
the  thirsty  land.'  s  The  spring  of  living  water 
which  gushed  forth  from  God  in  the  land  desti- 
tute of  the  knowledge  of  God,  namely  the  land 
of  the  Gentiles,  was  this  Christ,  who  also  ap- 
peared in  your  nation,  and  healed  those  who 
were  maimed,  and  deaf,  and  lame  in  body  from 
their  birth,  causing  them  to  leap,  to  hear,  and  to 
see,  by  His  word.  And  having  raised  the  dead, 
and  causing  them  to  live,  by  His  deeds  He  com- 
pelled the  men  who  lived  at  that  time  to  recog- 
nise Him.  But  though  they  saw  such  works, 
they  asserted  it  was  magical  art.  For  they  dared 
to  call  Him  a  magician,  and  a  deceiver  of  the 
people.  Yet  He  wrought  such  works,  and  per- 
suaded those  who  were  [destined  to]  believe  on 
Him  ;  for  even  if  any  one  be  labouring  under  a 
defect  of  body,  yet  be  an  obsener  of  the  doc- 
trines delivered  by  Him,  He  shall  raise  him  up 
at  His  second  advent  perfectly  sound,  after  He 
has  made  him  immortal,  and  incorruptible,  and 
free  from  grief. 

CHAP.  LXX.  —  so  ALSO  THE  MYSTERIES  OF  1MITHR.AS 
ARE  DISTORTED  FROM  THE  PROPHECIES  OF 
D.ANIEL   AND    ISAIAH. 

"And  when  those  who  record  the  mysteries 
of  Mithras  say  that  he  was  begotten  of  a  rock, 
and  call  the  place  where  those  who  believe  in 
him  are  initiated  a  cave,  do  I  not  perceive  here 
that  the  utterance  of  Daniel,  that  a  stone  with- 

S  Isa.  XXXV.  1-7. 


234 


DIALOGUE   WITH    TRYPHO. 


out  hands  was  cut  out  of  a  great  mountain,  has 
been  imitated  by  them,  and  that  they  have  at- 
tempted hkewise  to  imitate  the  whole  of  Isaiah's ' 
words  ?^  For  they^  contrived  that  the  words  of 
righteousness  be  quoted  also  by  them.^  But  I 
must  repeat  to  you  the  words  of  Isaiah  referred 
to,  in  order  that  from  them  you  may  know  that 
these  things  are  so.  They  are  these  :  '  Hear,  ye 
that  are  far  off,  what  I  have  done  ;  those  that  are 
near  shall  know  my  might.  The  sinners  in  Zion 
are  removed  ;  trembling  shall  seize  the  impious. 
Who  shall  announce  to  you  the  everlasting  place  ? 
The  man  who  walks  in  righteousness,  speaks  in 
the  right  way,  hates  sin  and  unrighteousness, 
and  keeps  his  hands  pure  from  bribes,  stops  the 
ears  from  hearing  the  unjust  judgment  of  blood, 
closes  the  eyes  from  seeing  unrighteousness  :  he 
shall  dwell  in  the  lofty  cave  of  the  strong  rock. 
Bread  shall  be  given  to  him,  and  his  water  [shall 
be]  sure.  Ye  shall  see  the  King  with  glory,  and 
your  eyes  shall  look  far  off.  Your  soul  shall 
pursue  diligently  the  fear  of  the  Lord.  Where 
is  the  scribe  ?  where  are  the  counsellors  ?  where 
is  he  that  numbers  those  who  are  nourished,  — 
the  small  and  great  people  ?  with  whom  they  did 
not  take  counsel,  nor  knew  the  depth  of  the 
voices,  so  that  they  heard  not.  The  people  who 
are  become  depreciated,  and  there  is  no  under- 
standing in  him  who  hears.'  5  Now  it  is  evident, 
that  in  this  prophecy  [allusion  is  made]  to  the 
bread  which  our  Christ  gave  us  to  eat,*"^  in  re- 
membrance of  His  being  made  flesh  for  the  sake 
of  His  behevers,  for  whom  also  He  suffered ; 
and  to  the  cup  which  He  gave  us  to  drink,^  in 
remembrance  of  His  own  blood,  with  giving  of 
thanks.  And  this  prophecy  proves  that  we  shall 
behold  this  very  King  with  glory ;  and  the  very 
terms  of  the  prophecy  declare  loudly,  that  the 
people  foreknown  to  believe  in  Him  were  fore- 
known to  pursue  diligently  the  fear  of  the  Lord. 
Moreover,  these  Scriptures  are  equally  explicit 
in  saying,  that  those  who  are  reputed  to  know 
the  writings  of  the  Scriptures,  and  who  hear  the 
prophecies,  have  no  understanding.  And  when 
I  hear,  Trypho,"  said  I,  '•'  that  Perseus  was  be- 


1  The  text  here  has  ravra  -iroirjtTai  ofioi'to?.  Maranus  suggests 
'Hcraiov  for  Troirjo-oi :  and  so  we  have  translated. 

2  Justin  says  that  the  priests  of  Mithras  imitated  all  the  words  of 
Isaiah  about  to  be  quoted;  and  to  prove  it,  is  content  with  a  single 
example,  namely,  the  precepts  of  righteousness,  which  they  were  wont 
to  relate  to  him,  as  in  these  words  of  Isaiah:  "He  who  walks  in 
righteousness,"  etc.  Justin  omitted  many  other  passages,  as  easy  and 
obvious.  For  since  Mithras  is  the  same  as  fire,  it  manifestly  answers 
to  the  fire  of  which  Isaiah  speaks.  And  since  Justin  reminded  them 
who  are  initiated,  that  they  are  said  to  be  initiated  by  Mithras  him- 
self, it  was  not  necessary  to  remind  them  that  the  words  of  Isaiah  are 
imitated  in  this:  "You  shall  see  the  King  with  gl(5ry."  Bread  and 
water  are  referred  to  by  Isaiah:  so  also  in  these  mysteries  of  Mithras, 
Justin  testifies  that  bread  and  a  cup  of  water  are  placed  before  them 
(Apol.  i.).  —  MAHANt;s. 

3  i.e..  the  devils. 

*  i.e.,  the  priests  of  Mithras. 

5  Isa.  xxxiii.  13-19. 

6  Literally,  "  to  do,"  iroteii'.  [The  horrible  charge  of  banqueting 
on  blood,  etc.,  constantly  repeated  against  Christians,  was  probably 
based  on  the  Eucharist.  See  Kaye's  Illustrations  from  Tatiiin, 
Athenagorus,  and  Thcoph.  Antioch.,  cap.  ix.  p.  153.] 


gotten  of  a  virgin,  I  understand  that  the  deceiv- 
ing serpent  counterfeited  also  this. 

CHAP.  LXXI. THE  JEWS  REJECT  THE  INTERPRETA- 
TION OF  THE  LXX.,  FROM  WHICH,  MOREOVER, 
THEY    HAVE   TAKEN   AWAY    SOME   PASSAGES. 

"  But  I  am  far  from  putting  reliance  in  your 
teachers,  who  refuse  to  admit  that  the  interpre- 
tation made  by  the  seventy  elders  who  were  with 
Ptolemy  [king]  of  the  Egyptians  is  a  correct 
one ;  and  they  attempt  to  frame  another.  And 
I  wish  you  to  observe,  that  they  have  altogether 
taken  away  many  Scriptures  from  the  translations 
effected  by  those  seventy  elders  who  were  with 
Ptolemy,  and  by  which  this  very  man  who  was 
crucified  is  proved  to  have  been  set  forth  ex- 
pressly as  God,  and  man,  and  as  being  crucified, 
and  as  dying ;  but  since  I  am  aware  that  this  is 
denied  by  all  of  your  nation,  I  do  not  address 
myself  to  these  points,  but  I  proceed  ^  to  carry 
on  my  discussions  by  means  of  those  passages 
which  are  still  admitted  by  you.  For  you  assent 
to  those  which  I  have  brought  before  your  atten- 
tion, except  that  you  contradict  the  statement, 
'  Behold,  the  virgin  shall  conceive,'  and  say  it 
ought  to  be  read,  '  Behold,  the  young  woman 
shall  conceive.'  And  I  promised  to  prove  that 
the  prophecy  referred,  not,  as  you  were  taught, 
to  Hezekiah,  but  to  this  Christ  of  mine  :  and  now 
I  shall  go  to  the  proof." 

Here  Trypho  remarked,  "  We  ask  you  first  of 
all  to  tell  us  some  of  the  Scriptures  which  you 
allege  have  been  completely  cancelled." 

CHAP.     LXXII. PASSAGES     HAVE      BEEN     REMOVED 

BY   THE   JEWS    FROM    ESDRAS   AND    JEREMUH. 

And  I  said,  "  I  shall  do  as  you  please.  From 
the  statements,  then,  which  Esdras  made  in  refer- 
ence to  the  law  of  the  passover,  they  have  taken 
away  the  following :  '  And  Esdras  said  to  the 
people.  This  passover  is  our  Saviour  and  our  ref- 
uge. And  if  you  have  understood,  and  your 
heart  has  taken  it  in,  that  we  shall  humble  Him 
on  a  standard,  and  ^  thereafter  hope  in  Him, 
then  this  place  shall  not  be  forsaken  for  ever, 
says  the  God  of  hosts.  But  if  you  Avill  not  be- 
Heve  Him,  and  will  not  listen  to  His  declaration, 
you  shall  be  a  laughing-stock  to  the  nations.'  ^ 
And  from  the  sayings  of  Jeremiah  they  have  cut 
out  the  following :  '  I  [was]  like  a  lamb  that  is 
brought  to  the  slaughter  :  they  devised  a  device 
against  me,  saying,  Come,  let  us  lay  on  wood  on 
His  bread,  and  let  us  blot  Him  out  from  the  land 
of  the  living ;  and  His  name  shall  no  more  be 
remembered.' '°  And  since  this  passage  from  the 
sayings  of  Jeremiah  is  still  written  in  some  copies 


7  Or,  "profess." 
'  Or,  "  even  if  we." 

9  It  is  not  known  where  this  passage  comes  from. 
'°  Jer.  xi.  19. 


DIALOGUE   WITH   TRYPHO. 


■oD 


[of  the  Scriptures]  in  the  synagogues  of  the 
Jews  (for  it  is  only  a  short  time  since  they  were 
cut  out),  and  since  from  these  words  it  is  demon- 
strated that  the  Jews  dehberatcd  about  the  Christ 
Himself,  to  crucify  and  put  Him  to  death.  He 
Himself  is  both  declared  to  be  led  as  a  sheep  to 
the  slaughter,  as  was  predicted  by  Isaiah,  and 
is  here  represented  as  a  harmless  lamb ;  but 
being  in  a  diificulty  about  them,  they  give  them- 
selves over  to  blasphemy.  And  again,  from  the 
sayings  of  the  same  Jeremiah  these  have  been 
cut  out :  '  The  Lord  God  remembered  His  dead 
people  of  Israel  who  lay  in  the  graves ;  and  He 
descended  to  preach  to  them  His  own  salva- 
tion.' ' 

CH.A.P.   LXXIII. [the  words]   "FROM  THE  WOOD" 

HAVE    BEEN    CUT   OUT    OF   PS.    XCVI. 

"And  from  the  ninety-fifth  (ninety-sixth) 
Psalm  they  have  taken  away  this  short  saying  of 
the  words  of  David  :  '  From  the  wood.'  ^  For 
when  the  passage  said,  '  Tell  ye  among  the  na- 
tions, the  Lord  hath  reigned  from  the  wood,'  they 
have  left,  '  Tell  ye  among  the  nations,  the  Lord 
hath  reigned.'  Now  no  one  of  your  people  has 
ever  been  said  to  have  reigned  as  God  and  Lord 
among  the  nations,  with  the  exception  of  Him 
only  who  was  crucified,  of  whom  also  the  Holy 
Spirit  affirms  in  the  same  Psalm  that  He  was 
raised  again,  and  freed  from  [the  grave] ,  declar- 
ing that  there  is  none  like  Him  among  the  gods 
of  the  nations  :  for  they  are  idols  of  demons.  But 
I  shall  repeat  the  whole  Psalm  to  you,  that  you 
may  perceive  what  has  been  said.  It  is  thus  : 
*  Sing  unto  the  Lord  a  new  song ;  sing  unto  the 
Lord,  all  the  earth.  Sing  unto  the  Lord,  and  bless 
His  name  ;  show  forth  His  salvation  from  day  to 
day.  Declare  His  glory  among  the  nations,  His 
wonders  among  all  people.  For  the  Lord  is  great, 
and  greatly  to  be  praised  :  He  is  to  be  feared  above 
all  the  gods.  For  all  the  gods  of  the 'nations  are 
demons  but  the  Lord  made  the  heavens.  Con- 
fession and  beauty  are  in  His  presence  ;  holiness 
and  magnificence  are  in  His  sanctuary.  Bring 
to  the  Lord,  O  ye  countries  of  the  nations,  bring 
to  the  Lord  glory  and  honour,  bring  to  the  Lord 
glory  in  His  name.  Take  sacrifices,  and  go  into 
His  courts ;  worship  the  Lord  in  His  holy  tem- 
ple. Let  the  whole  earth  be  moved  before  Him  : 
tell  ye  among  the  nations,  the  Lord  hath  reigned. ^ 
For  He  hath  established  the  world,  which  shall 
not  be  moved  ;  He  shall  judge  the  nations  with 
equity.  Let  the  heavens  rejoice,  and  the  earth 
be  glad  ;  let  the  sea  and  its  fulness  shake.  Let 
the  fields  and  all  therein  be  joyful.     Let  all  the 


'  This  is  wanting  in  our  Scriptures:  it  is  cited  by  Iren.,  iii.  20, 
under  the  name  of  Isaiah,  and  in  iy.  22  under  that  of  Jeremiah.  — 
Maran'js. 

2  These  words  were  not  taken  away  by  the  Jews,  but  added  by 
some  Christian.  —  Otto.     [A  statement  not  proved.] 

3  It  is  strange  that  "  from  the  wood"  is  noli  added;  but  the  auda- 
city of  the  copyists  in  such  matters  is  well  known.  —  Maranus. 


trees  of  the  wood  be  glad  before  the  Lord  :  for 
He  comes,  for  He  comes  to  judge  the  earth. 
He  shall  judge  the  world  with  righteousness,  and 
the  people  with  His  truth.'  " 

Here  Trypho  remarked,  "  Whether  [or  not] 
the  rulers  of  the  people  have  erased  any  jjortion 
of  the  Script>ires,  as  you  affirm,  God  knows ;  but 
it  seems  incredible." 

"Assuredly,"  said  I,  "  it  does  seem  incredible. 
For  it  is  more  horrible  than  the  calf  which  they 
made,  when  satisfied  with  manna  on  the  earth  ; 
or  than  the  sacrifice  of  children  to  demons  ;  or 
than  the  slaying  of  the  prophets.  But,"  said  I, 
"  you  appear  to  me  not  to  have  heard  the  Scrip- 
tures which  I  said  they  had  stolen  away.  For 
such  as  have  been  quoted  are  more  than  enough 
to  prove  the  points  in  dispute,  besides  those 
which  are  retained  by  us,-*  and  shall  yet  be 
brought  forward." 

CHAP.  LXXIV.  —  THE  BEGINNING  OF  PS.  XCVI.  IS 
ATTRIBUTED  TO  THE  FATHER  [bY  TRVPHO]. 
BUT  [it  refers]  TO  CHRIST  BY  THESE  WORDS  : 
"tell  ye  among  THE  NATIONS  THAT  THE 
LORD,"    ETC. 

Then  Trypho  said,  "  We  know  that  you  quoted 
these  because  we  asked  you.  But  it  does  not 
appear  to  me  that  this  Psalm  which  you  quoted 
last  from  the  words  of  David  refers  to  any  other 
than  the  Father  and  Maker  of  the  heavens  and 
earth.  You,  however,  asserted  that  it  referred 
to  Him  who  suffered,  whom  you  also  are  eagerly 
endeavouring  to  prove  to  be  Christ." 

And  I  answered,  "Attend  to  me,  I  beseech 
you,  while  I  speak  of  the  statement  which  the 
Holy  Spirit  gave  utterance  to  in  this  Psalm  ;  and 
you  shall  know  that  I  speak  not  sinfully,  and  that 
we  5  are  not  really  bewitched  ;  for  so  you  shall  be 
enabled  of  yourselves  to  understand  many  other 
statements  made  by  the  Holy  Spirit.  '  Sing  unto 
the  Lord  a  new  song  ;  sing  unto  the  Lord,  all  the 
earth  :  sing  unto  the  Lord,  and  bless  His  name  ; 
show  forth  His  salvation  from  day  to  day,  His 
wonderful  works  among  all  people.'  He  bids 
the  inhabitants  of  all  the  earth,  who  have  known 
the  mystery  of  this  salvation,  i.e.,  the  suffering  of 
Christ,  by  which  He  saved  them,  sing  and  give 
praises  to  God  the  Father  of  all  things,  and 
recognise  that  He  is  to  be  praised  and  feared, 
and  that  He  is  the  Maker  of  heaven  and  earth, 
who  effected  this  salvation  in  behalf  of  the  hu- 
man race,  who  also  was  crucified  and  was  dead, 
and  who  was  deemed  worthy  by  Him  (God)  to 
reign  over  all  the  earth.  As  [is  clearly  seen  '^J 
also  by  the  land  into  which  [He  said]  He  would 


*  Many  think,  "  you." 

5  In  text,  "  you."     Maranus  suggests,  as  far  better,  "  we." 

6  Something  is  here  wanting;  the  suggested  reading  of  Maranus 
has  been  adopted.  [As  to  omissions  between  this  chapter  and  the  next, 
critics  are  not  agreed.  The  Benedictine  editors  see  no  proofs  of 
them.] 


236 


DIALOGUE   WITH    TRYPHO. 


bring  [your  fathers]  ;  [for  He  thus  speaks]  : ' 
'This  people  [shall  go  a  whoring  after  other 
gods],  and  shall  forsake  Me,  and  shall  break  my 
covenant  which  I  made  with  them  in  that  day  ; 
and  I  will  forsake  them,  and  will  turn  away  My 
face  from  them ;  and  they  shall  be  devoured,^ 
and  many  evils  and  afflictions  shall  find  them 
out ;  and  they  shall  say  in  that  day.  Because  the 
Lord  my  God  is  not  amongst  us,  these  misfor- 
tunes have  found  us  out.  And  I  shall  certainly 
turn  away  My  face  from  them  in  that  day,  on 
account  of  all  the  evils  which  they  have  commit- 
ted, in  that  they  have  turned  to  other  gods.'  3 

CHAP.  LXXV. IT  IS  PROVED  THAT  JESUS  WAS   THE 

NAME    OF    GOD    IN   THE    BOOK    OF    EXODUS. 

"  Moreover,  in  the  book  of  Exodus  we  have 
also  perceived  that  the  name  of  God  Himself, 
which.  He  says,  was  not  revealed  to  Abraham  or 
to  Jacob,  was  Jesus,  and  was  declared  mysteri- 
ously through  Closes.  Thus  it  is  written  :  '  And 
the  Lord  spake  to  Moses,  Say  to  this  people, 
Behold,  I  send  My  angel  before  thy  face,  to  keep 
thee  in  the  way,  to  bring  thee  into  the  land  which 
I  have  prepared  for  thee.  Give  heed  to  Him, 
and  obey  Him  ;  do  not  disobey  Him.  For  He 
will  not  draw  back  from  you  ;  for  My  name  is  in 
Him.'  •♦  Now  understand  that  He  who  led  your 
fathers  into  the  land  is  called  by  this  name  Jesus, 
and  first  called  Auses  5  (Oshea).  For  if  you 
shall  understand  this,  you  shall  likewise  perceive 
that  the  name  of  Him  who  said  to  Moses,  '  for 
My  name  is  in  Him,'  was  Jesus.  For,  indeed. 
He  was  also  called  Israel,  and  Jacob's  name  was 
changed  to  this  also.  Now  Isaiah  shows  that 
those  prophets  who  are  sent  to  publish  tidings 
from  God  are  called  His  angels  and  apostles. 
For  Isaiah  says  in  a  certain  place,  '  Send  me.'  ^ 
And  that  the  prophet  whose  name  was  changed, 
Jesus  [Joshua],  was  strong  and  great,  is  manifest 
to  all.  If,  then,  we  know  that  God  revealed 
Himself  in  so  many  forms  to  Abraham,  and  to 
Jacob,  and  to  Moses,  how  are  we  at  a  loss,  and 
do  not  believe  that,  according  to  the  will  of  the 
Father  of  all  things,  it  was  possible  for  Him  to 
be  born  man  of  the  Virgin,  especially  after  we 
have  such  ^  Scriptures,  from  which  it  can  be 
plainly  perceived  that  He  became  so  according 
to  the  will  of  the  Father? 

CHAP.    LXXVI. FROM    OTHER   PASSAGES   THE   SAME 

MAJESTY    AND     GOVERNMENT     OF      CHRIST     ARE 
PROVED. 

"  For  when  Daniel  speaks  of  '  one  like  unto 


'  Deut.  xxxi.  16-18. 

2  Literally,  "  for  food." 

3  The  first  conference  seems  to  have  ended  hereabout.  [It  occu- 
pied two  d.iys.  But  the  student  must  consult  the  learned  note  of 
Kaye  (yustin  Martyr,  p.  20.     Rivingtons,  London.     1853).] 

*  Ex.  xxiii.  20,  21. 

5  [Num.  xiii.  16.] 

6  Isa.  vi.  8. 

'  Or,  "  so  many." 


the  Son  of  man  '  who  received  the  everlasting 
kingdom,  does  he  not  hint  at  this  very  thing? 
For  he  declares  that,  in  saying  '  like  unto  the  Son 
of  man,'  He  appeared,  and  was  man,  but  not  of 
human  seed.  And  the  same  thing  he  proclaimed 
in  mystery  when  he  speaks  of  this  stone  which 
was  cut  out  without  hands.  For  the  expression 
'  it  was  cut  out  without  hands  '  signified  that  it  is 
not  a  work  of  man,  but  [a  work]  of  the  will  of 
the  Father  and  God  of  all  things,  who  brought 
Him  forth.  And  when  Isaiah  says,  '  Who  shall 
declare  His  generation  ? '  he  meant  that  His  de- 
scent could  not  be  declared.  Now  no  one  who 
is  a  man  of  men  has  a  descent  that  cannot  be 
declared.  And  when  Moses  says  that  He  will 
wash  His  garments  in  the  blood  of  the  grape, 
does  not  this  signify  what  I  have  now  often  told 
you  is  an  obscure  prediction,  namely,  that  He 
had  blood,  but  not  from  men ;  just  as  not  man, 
but  God,  has  begotten  the  blood  of  the  vine? 
And  when  Isaiah  calls  Him  the  Angel  of  mighty 
counsel,^  did  he  not  foretell  Him  to  be  the 
Teacher  of  those  truths  which  He  did  teach 
when  He  came  [to  earth]  ?  For  He  alone  taught 
openly  those  mighty  counsels  which  the  Father 
designed  both  for  all  those  who  have  been  and 
shall  be  well-pleasing  to  Him,  and  also  for  those 
who  have  rebelled  against  His  will,  whether  men 
or  angels,  when  He  said  :  '  They  shall  come  from 
the  east  [and  from  the  west  9] ,  and  shall  sit  down 
with  Abraham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven :  but  the  children  of  the 
kingdom  shall  be  cast  out  into  outer  darkness.' '° 
And,  '  Many  shall  say  to  Me  in  that  day.  Lord, 
Lord,  have  we  not  eaten,  and  drunk,  and  prophe- 
sied, and  cast  out  demons  in  Thy  name  ?  And 
I  will  say  to  them.  Depart  from  Me.'  "  Again, 
in  other  words,  by  which  He  shall  condemn 
those  who  are  unworthy  of  salvation.  He  said, 
'  Depart  into  outer  darkness,  which  the  Father 
has  prepared  for  Satan  and  his  angels.'  "  And 
again,  in  other  words.  He  said,  '  I  give  unto  you 
power  to  tread  on  serpents,  and  on  scorpions, 
and  on  scolopcndras,  and  on  all  the  might  of  the 
enemy.'  '^  And  now  we,  who  believe  on  our 
Lord  Jesus,  who  was  crucified  under  Pontius 
Pilate,  when  we  exorcise  all  demons  and  evil 
spirits,  have  them  subjected  to  us.  For  if  the 
prophets  declared  obscurely  that  Christ  would 
suffer,  and  thereafter  be  Lord  of  all,  yet  that 
[declaration]  could  not  be  understood  by  any 
man  until  He  Himself  persuaded  the  apostles 
that  such  statements  were  expressly  relate4  in 
the  Scriptures.  For  He  exclaimed  before  His 
crucifixion  :  'The  Son  of  man  must  suffer  many 


8  [Is.  ix.  6,  according  to  LXX.] 

9  Not  in  all  edd. 
'°  Matt.  viii.  ii. 
''  Matt.  vii.  22. 
'-  Matt.  XXV.  41. 

'3  Luke  X.  19.     ["  And  on  scolopcndras  "  (i.e.  centipedes)  not 
in  the  original.] 


DIALOGUE    WITH    TRYPHO. 


237 


things,  and  be  rejected  by  the  Scribes  and  Phari- 
sees, and  be  crucified,  and  on  the  third  day  rise 
again.' '  And  David  predicted  that  He  would 
be  born  from  the  womb  before  sun  and  moon,^ 
acconhng  to  the  Father's  will,  and  made  Him 
known,  being  Christ,  as  God  strong  and  to  be 
worshipped." 

CHAP.    LXXVII. HE   RETURNS  TO   EXPLAIN   THE 

PROPHECY   OF   ISAIAH. 

Then  Trypho  said,  "  I  admit  that  such  and  so 
great  arguments  are  sufficient  to  persuade  one  ; 
but  I  wish  [you]  to  know  that  I  ask  you  for  the 
proof  which  you  have  frequently  proposed  to 
give  me.  Proceed  then  to  make  this  plain  to  us, 
that  we  may  see  how  you  prove  that  that  [pas- 
sage] refers  to  this  Christ  of  yours.  For  we  as- 
sert that  the  prophecy  relates  to  Hezekiah." 
And  I  replied,  "  I  shall  do  as  you  wish.  But 
show  me  yourselves  first  of  all  how  it  is  said  of 
Hezekiah,  that  before  he  knew  how  to  call  father 
or  mother,  he  received  the  power  of  Damascus 
and  the  spoils  of  Samaria  in  the  presence  of  the 
king  of  Assyria.  For  it  will  not  be  conceded  to 
you,  as  you  wish  to  explain  it,  that  Hezekiah 
waged  war  with  the  inhabitants  of  Damascus 
and  Samaria  in  presence  of  the  king  of  Assyria. 
'  For  before  the  child  knows  how  to  call  father 
or  mother,'  the  prophetic  word  said,  '  He  shall 
take  the  power  of  Damascus  and  spoils  of  Sa- 
maria in  presence  of  the  king  of  Assyria.'  For 
if  the  Spirit  of  prophecy  had  not  made  the  state- 
ment with  an  addition,  '  Before  the  child  knows 
how  to  call  father  or  mother,  he  shall  take  the 
power  of  Damascus  and  spoils  of  Samaria,'  but 
had  only  said,  '  And  shall  bear  a  son,  and  he 
shall  take  the  power  of  Damascus  and  spoils 
of  Samaria,'  then  you  might  say  that  God  foretold 
that  he  would  take  these  things,  since  He  fore- 
knew it.  But  now  the  prophecy  has  stated  it 
with  this  addition  :  'Before  the  child  knows  how 
to  call  father  or  mother,  he  shall  take  the  power 
of  Damascus  and  spoils  of  Samaria.'  And  you 
cannot  prove  that  such  a  thing  ever  happened 
to  any  one  among  the  Jews.  But  we  are  able  to 
prove  that  it  happened  in  the  case  of  our  Christ. 
For  at  the  time  of  His  birth.  Magi  who  came  from 
Arabia  worshipped  Him,  coming  first  to  Herod, 
who  then  was  sovereign  in  your  land,  and  whom 
the  Scripture  calls  king  of  Assyria  on  account  of 
his  ungodlyand  sinful  character.  For  you  know," 
continued  I,  "that  the  Holy  Spirit  oftentimes 
announces  such  events  by  parables  and  simili- 
tudes ;  just  as  He  did  towards  all  the  people  in 


'  Luke  ix.  22. 

2  Justin  puts  "  sun  and  moon"  instead  of"  Lucifer."  [Ps.  ex.  3, 
Sept,  compounded  with  Prov.  viii.  27.]  Maranus  says,  David  did 
predict,  not  that  Christ  would  be  born  of  Mary  before  sun  and  moon, 
but  that  it  would  happea  before  sun  and  moon  that  He  would  be  born 
of  a  virgin. 


Jerusalem,  frequently  saying  to  them,  'Thy  father 
is  an  Amorite,  and  thy  mother  a  Hittite.'  ^ 

CHAP.   LXXVIir. HE   PROVES  TH.\T  THIS  PROPHECY 

HARM(JNIZES    WITH     CHRIST    ALONE,    FRO.M    WHAT 
IS   AFIERWARDS    WRITTEN. 

"  Now  this  king  Herod,  at  the  time  when  the 
Magi  came  to  him  from  Arabia,  and  said  they 
knew  from  a  star  which  appeared  in  the  heavens 
that  a  King  had  been  born  in  your  country,  and 
that  they  had  come  to  worship  Him,  learned 
from  the  elders  of  your  people  that  it  was  thus 
written  regarding  Bethlehem  in  the  prophet : 
'  And  thou,  Bethlehem,  in  the  land  of  Judah,  art 
by  no  nieans  least  among  the  princes  of  Judah  ; 
for  out  of  thee  shall  go  forth  the  leader  who  shall 
feed  my  people.'  •♦  Accordingly  the  Magi  from 
Arabia  came  to  Bethlehem  and  worshipped  the 
Child,  and  presented  Him  with  gifts,  gold  and 
frankincense,  and  myrrh  ;  but  returned  not  to 
Herod,  being  warned  in  a  revelation  after  wor- 
shipping the  Child  in  Bethlehem.  And  Joseph, 
the  spouse  of  Mary,  who  wished  at  first  to  put 
away  his  betrothed  Mary,  supposing  her  to  be 
pregnant  by  intercourse  with  a  man,  i.e.,  from 
fornication,  was  commanded  in  a  vision  not  to 
put  away  his  wife  ;  and  the  angel  who  appeared 
to  him  told  him  that  what  is  in  her  womb  is  of 
the  Holy  Ghost.  Then  he  was  afraid,  and  did 
not  put  her  away ;  but  on  the  occasion  of  the 
first  census  which  was  taken  in  Judaea,  under 
Cyrenius,  he  went  up  from  Nazareth,  where  he 
lived,  to  Bethlehem,  to  which  he  belonged,  to 
be  enrolled  ;  for  his  family  was  of  the  tribe  of 
Judah,  which  then  inhabited  that  region.  Then 
along  with  Mary  he  is  ordered  to  proceed  into 
Egypt,  and  remain  there  with  the  Child  until 
another  revelation  warn  them  to  return  into 
Judeea.  But  when  the  Child  was  born  in  Beth- 
lehem, since  Joseph  could  not  find  a  lodging  in 
that  village,  he  took  up  his  quarters  in  a  certain 
cave  near  the  village  ;  and  while  they  were  there 
Mary  brought  forth  the  Christ  and  placed  Him 
in  a  manger,  and  here  the  Magi  who  came  from 
Arabia  found  Him.  I  have  repeated  to  you,"  I 
continued,  "  what  Isaiah  foretold  about  the  sign 
which  foreshadowed  the  cave  ;  but  for  the  sake 
of  those  who  have  come  with  us  to-day,  I  shall 
again  remind  you  of  the  passage."  Then  I  re- 
peated the  passage  from  Isaiah  which  I  have 
already  written,  adding  that,  by  means  of  those 
words,  those  who  presided  over  the  mysteries  of 
Mithras  were  stirred  up  by  the  devil  to  say  that 
in  a  place,  called  among  them  a  cave,  they  were 
initiated  by  him. 5     "So  Herod,  when  the  Magi 


3  Ezek.  xvi.  3. 

*  Mic.  V.  2. 

5  Text  has,  by  "  them;  "  but  Maranus  says  the  artifice  lay  in  the 
priest's  compelling  the  initiated  to  say  that  Mithras  himself  was  the 
mitiator  in  the  cave. 


DIALOGUE   WITH    TRYPHO. 


from  Arabia  did  not  return  to  him,  as  he  had 
asked  them  to  do,  but  had  departed  by  another 
way  to  their  own  country,  according  to  the  com- 
mands laid  on  them;    and  when   Joseph,  with 
Mary  and  the  Child,  had  now  gone  into  Egypt, 
as  it  was  revealed  to  them  to  do  ;  as  he  did  not 
know  the    Child  whom  the  Magi  had   gone  to 
worship,  ordered  simply  the  whole  of  the  children 
then  in  Bethlehem  to  be  massacred.     And  Jere- 
miah prophesied  that  this  would  happen,  speak- 
ing by  the  Holy  Ghost  thus  :  '  A  voice  was  heard 
in  Ramah,  lamentation  and  much  wailing,  Rachel 
weeping  for  her  children  ;  and  she  would  not  be 
comforted,  because  they  are  not.' '     Therefore, 
on  account  of  the  voice  which  would  be  heard 
from  Ramah,  i.e.,  from  Arabia  (for  there  is  in 
Arabia  at  this  very  time  a  place  called  Rama), 
wailing  would  come  on  the  place  where  Rachel 
the  wife  of  Jacob  called  Israel,  the  holy  patriarch, 
has  been  buried,  i.e.,  on  Bethlehem  ;  while  the 
women  weep  for  their  own  slaughtered  children,  j 
and  have  no  consolation  by  reason  of  what  has  , 
happened  to  them.    For  that  expression  of  Isaiah, ; 
'  He  shall  take  the  power  of  Damascus  and  spoils  I 
of  Samaria,'  foretold  that  the  power  of  the  evil  | 
demon  that  dwelt  in  Damascus  should  be  over-  | 
come  by  Christ  as  soon  as  He  was  born  ;  and 
this  is  proved  to  have  happened.     For  the  Magi, 
who  were  held  in  bondage  -  for  the  commission 
of  all  evil  deeds  through  the  power  of  that  demon, 
by  coming  to  w^orship  Christ,  shows  that  they  have 
revolted   from  that  dominion  which  held  them 
captive  ;  and  this  [dominion]  the  Scripture  has 
showed  us  to  reside  in   Damascus.     Moreover,  I 
that  sinful  and  unjust  power  is  termed  well  in  j 
parable,  Samaria.^     And  none  of  you  can  deny  ; 
that   Damascus  was,  and   is,  in   the   region   of 
Arabia,  although  now  it  belongs  to  what  is  called 
Syrophoenicia.      Hence  it  would  be   becoming 
for  you,  sirs,  to  learn  what  you  have  not  per- 
ceived, from  those  who  have  received  grace  from 
God,  namely,  from  us  Christians ;   and  not  to 
strive  in  every  way  to  maintain  your  own  doc- 
trines, dishonouring  those   of  God.     Therefore 
also    this  grace  has  been  transferred  to  us,  as 
Isaiah   says^  speaking   to   the   following   effect: 
'This  people    draws  near  to  Me,  they  honour 
Me  with  their  lips,  but  their  heart  is  far  from 
Me  ;  but  in  vain  they  worship  Me,  teaching  the 
commands  and  doctrines   of  men.     Therefore, 
behold,  I  will  proceed'*  to  remove  this  people, 
and   I    shall   remove   them ;   and    I   shall  take 
away  the  wisdom  of  their  wise  men,  and  bring 
to  nothing   the  understanding   of  the    prudent 


CHAP.  LXXIX. HE  PROVES  AGAIXST  TRVPHO  THAT 

THE  WICKED  ANGELS  H.A.VE  REVOLTED  FROM 
GOD. 


On  this,  Tryjjho,  who  was  somewhat  angry, 
but  respected  the  Scriptures,  as  was  manifest 
from  his  countenance,  said  to  me,  "  The  utter- 
ances of  God  are  holy,  but  your  expositions  are 
mere  contrivances,  as  is  plain  from  what  has 
been  explained  by  you ;  nay,  even  blasphemies, 
for  you  assert  that  angels  sinned  and  revolted 
from  God." 

And   I,  wishing  to  get  him  to  listen  to  me, 
answered  in  milder  tones,  thus  :  "  I  admire,  sir, 
this  piety  of  yours  ;   and  I  pray  that  you  may 
entertain  the  same  disposition  towards  Him  to 
whom  angels  are  recorded  to  minister,  as  Daniel 
says ;  for  [one]  like  the  Son  of  man  is  led  to 
the  Ancient  of  days,  and  every  kingdom  is  given 
to  Him  for  ever  and  ever.     But  that  you  may 
know%  sir,"  continued  I,  "  that  it  is  not  our  auda- 
city which  has  induced  us  to  adopt  this  exposition, 
which  you  reprehend,  I  shall  give  you  evidence 
;  from  Isaiah   himself ;    for   he   affirms   that  evil 
''  angels  have   dwelt   and   do   dwell  in  Tanis,  in 
I  Egypt.     These  are  [his]  words  :    '  Woe  to  the 
I  rebelhous  children  !     Thus  saith  the  Lord,  You 
have  taken  counsel,  but  not  through  Me  ;  and 
[made]  agreements,  but  not  through  My  Spirit, 
to  add  sins  to  sins ;  \vho  have  sinned  ^  in  going 
down  to  Egypt  (but  they  have  not  inquired  at 
Me),  that  they  may  be  assisted  by  Pharaoh,  and 
be  covered  with  the  shadow  of  the  Egyptians. 
I  For  the  shadow  of  Pharaoh  shall  be  a  disgrace 
I  to  you,  and  a  reproach  to  those  who  trust  in  the 
i  Egyptians ;   for  the  princes  in   Tanis  ?  are   evil 
i  angels.     In  vain  will  they  labour  for  a  people 
which  will  not  profit  them  by  assistance,  but  [will 
be]  for  a  disgrace  and  a  reproach  [to  them].'** 
And,  further,  Zechariah  tells,  as  you  yourself  have 
related,  that  the  devil  stood  on  the  right  hand 
of  Joshua  the  priest,  to  resist  him;   and   [the 
Lord]  said,  '  The  Lord,  who  has  taken  ^  Jerusa- 
lem, rebuke  thee.' '°     And  again,  it  is  written  in 
Job,"  as  you  said  yourself,  how  that  the  angels 
came  to  stand  before  the  Lord,  and  the  devil 
came  with  them.     And  we  have  it  recorded  by 
Moses  in  the  beginning  of  Genesis,  that  the  ser- 
pent  beguiled    Eve,  and  was  cursed.     And  we 
know  that  in  Egypt  there  were  magicians  who 
emulated  '^  the  mighty  power  displayed  by  God 
through  the  faithful   servant   Moses.     And  you 
are  aware  that  David  said,  'The   gods   of  the 
nations  are  demons.'  "  '^ 


men. 


'  "  5 


■  Jcr.  xxxi.  15. 

2  Literally,  "  spoiled."  _  -i       r  c 

3  Justin  thinks  the  "  spoils  of  Samaria"  denote  spoils  of  Satan; 
Tertull.  thinks  that  they  are  spoils  of  Christ. 

*  Literally,  "  add." 
i  Isa.  XXIX.  13,  14. 


6  LXX.  "  who  walk,"  nopevofxevoi  for  TrovTjpevo^xeroi. 

7  In  E.  V.  "  Zoan." 

8  Isa.  XXX.  1-5. 

9  eKSefoMefo?;  in  chap.  cxv.  inf.  it  is   eK\e^6.ix(V0':. 

10  Zech.  iii.  i. 

"  Job  i.  6.  .      .  u  r 

12  Maranus  suggests  the  insertion  of  eiroujcrai'  or  iireipaaav  betore 

e^KTOvcrBai.. 
»3  Ps.  xcvi.  5. 


DIALOGUE   WITH   TRYPIIO. 


239 


CHAP.      LXXX. THE     OPINION     OF     JUSTIN     WITH 

REGARD   TO   THE   REIGN  OF  A  THOUSAND   YEARS. 
SEVERAL  CATHOLICS  REJECT'  IT. 

And  Trypho  to  this  replied,  "  I  remarked  to  you 
sir,  that  you  are  very  anxious  to  be  safe  in  all 
respects,  since  you  cling  to  the  Scriptures.  ]3ut 
tell  me,  do  you  really  admit  that  this  place, 
Jerusalem,  shall  be  rebuilt ;  and  do  you  expect 
your  people  to  be  gathered  together,  and  made 
joyful  with  Christ  and  the  patriarchs,  and  the 
prophets,  both  the  men  of  our  nation,  and  other 
proselytes  who  joined  them  before  your  Christ 
came?  or  have  you  given  way,  and  admitted 
this  in  order  to  have  the  appearance  of  worsting 
us  in  the  controversies  ?  " 

Then  I  answered,  "  I  am  not  so  miserable  a 
fellow,  lYypho,  cOs  to  say  one  thing  and  think 
another.  I  admitted  to  you  formerly,'  that  I 
and  many  others  are  of  this  opinion,  and  [be- 
lieve] that  such  will  take  place,  as  you  assuredly 
are  aware  ;  ^  but,  on  the  other  hand,  I  signified  to 
you  that  many  who  belong  to  the  pure  and  pious 
faith,  and  are  true  Christians,  think  otherwise. 
Moreover,  I  pointed  out  to  you  that  some  who 
are  called  Christians,  but  are  godless,  impious 
heretics,  teach  doctrines  that  are  in  every  way 
blasphemous,  atheistical,  and  foolish.  But  that 
you  may  know  that  I  do  not  say  this  before  you 
alone,  I  shall  draw  up  a  statement,  so  far  as  I 
can,  of  all  the  arguments  which  have  passed  be- 
tween us  ;  in  which  I  shall  record  myself  as  ad- 
mitting the  very  same  things  which  I  admit  to 
you.3  For  I  choose  to  follow  not  men  or  men's 
doctrines,  but  God  and  the  doctrines  [delivered] 
by  Him.  For  if  you  have  fallen  in  with  some 
who  are  called  Christians,  but  who  do  not  admit 
this  [truth], -*  and  venture  to  blaspheme  the  God 
of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob ;  who  say  there  is  no  resurrection  of 
the  dead,  and  that  their  souls,  when  they  die,  are 
taken  to  heaven ;  do  not  imagine  that  they  are 
Christians,  even  as  one,  if  he  would  rightly  con- 
sider it,  would  not  admit  that  the  Sadducees,  or 
similar  sects  of  Genistre,  Merist3e,5  Galila^ans, 
Hellenists,^  Pharisees,  Baptists,  are  Jews  (do  not 


'  Justin  made  no  previous  allusion  to  this  point,  so  far  as  we 
know  from  the  writing  preserved. 

,,    ^.  9''' ''  so  as  to  believe  thoroughly  that  such  will  take  place  "(after 
opinion  ). 

3  [A  hint  of  the  origin  of  this  work.     See  Kaye's  Note,  p.  18] . 

*  I.e.,  resurrection. 

5  Maranus  says,  Hieron.  thinks  the  GenisicE  were  so  called  be- 
cause they  were  sprung  from  Abraham  (yei-os)  the  Mcristar  so  called 
because  they  separated  the  Scriptures.  Josephus  bears  testimony  to 
the  fiict  thai  the  sects  of  the  Jews  difiered  in  regard  to  fate  and  provi- 
dence: the  Pliarisees  submitting  all  things  indeed  to  God,  with  the 
exception  of  human  will;  the  Essenes  making  no  exxeptions,  and 
subniitting  all  to  God.  I  believe  therefore  that  the  Genistce  were  so 
called  because  they  believed  the  world  to  be  in  general  governed  by 
God;  the.  Merzstie,  because  they  believed  that  a  fate  or  providence 
belonged  to  each  man. 

^  Otto  says,  the  author  and  chief  of  this  sect  of  GaUlieans  was 
Judas  Galila;us,  who,  after  the  exile  of  king  Archelaus,  when  the 
Romans  wished  to  raise  a  ta.x  in  Juda;a,  excited  his  countrymen  to  the 
retaining  of  their  former  liberty. —  The  Hellenists,  or  ra'ther  Helle- 
"rf^,"f-  ^'°  """^  mentions  this  sect  but  Justin;  perhaps  Herodians  or 
HiUelieans  (from  R.  Hillel).  1-        f 


hear  me  impatiently  when  I  tell  you  what  I  tnink), 
but  are  [onl\]  called  Jews  and  children  of  .\bra- 
ham,  worshipping  God  with  the  lips,  as  God 
Himself  declared,  but  the  heart  was  far  from 
Him.  But  I  antl  others,  who  are  right-minded 
Christians  on  all  points,  are  a.ssured  that  there 
will  be  a  resurrection  of  the  dead,  and  a  thou- 
sand years  ^  in  Jerusalem,  which  will  then  be  built, 
adorned,  and  enlarged,  [as]  the  prophets  Ezekiel 
and  Isaiah  and  others  declare. 

CHAP.    LXXXI.  —  HE   ENDEAVOURS  TO     PROVE     THIS 
OPINION   FROM   ISAUH   AND  THE  APOCALYPSE. 

"  For  Isaiah  spake  thus  concerning  this  space 
of  a  thousand  years  :  '  For  there  shafl  be  tlie  new 
heaven  and  the  new  earth,  and  the  former  shall 
not  be  remembered,  or  come  into  their  heart ; 
but  they  shall  find  joy  and  gladness  in  it.  which 
things  I  create.  For,  Behold,  I  make  Jerusalem 
a  rejoicing,  and  My  people  a  joy ;  and  I  shall 
rejoice  over  Jerusalem,  and  be  glad  over  My 
people.  And  the  voice  of  weeping  shall  be  no 
more  heard  in  her,  or  the  voice  of  crying.  And 
there  shall  be  no  more  there  a  person  of  imma- 
ture years,  or  an  old  man  who  shall  not  fulfil  his 
days.^  For  the  young  man  shall  be  an  hundred 
years  old  ;  ">  but  the  sinner  who  dies  an  hundred 
years  old,''  he  shall  be  accursed.  And  thev  shall 
build  houses,  and  shall  themselves  inhabit  them  ; 
and  they  shall  plant  vines,  and  shall  themselves 
eat  the  produce  of  them,  and  drink  the  wine. 
They  shall  not  build,  and  others  inhabit ;  they 
shall  not  plant,  and  others  eat.  For  according 
to  the  days  of  the  tree  of  life  shall  be  the  days  of 
my  people  ;  the  works  of  their  toil  shall  abound. '° 
Mine  elect  shall  not  toil  fruitlessly,  or  beget  chil- 
dren to  be  cursed  ;  for  they  shall  be  a  seed  right- 
eous and  blessed  by  the  Lord,  and  their  offspring 
with  them.  And  it  shall  come  to  pass,  that  be- 
fore they  call  I  will  hear;  while  they  are  still 
speaking,  I  shall  say,  What  is  it?  Then  shall 
the  wolves  and  the  lambs  feed  together,  and  the 
lion  shall  eat  straw  like  the  ox  ;  but  the  serpent 
[shall  eat]  earth  as  bread.  They  shall  not  hurt 
or  maltreat  each  other  on  the  holy  mountain, 
saith  the  Lord.'  "  Now  we  have  understood  that 
the  expression  used  among  these  words, '  .Accord- 
ing to  the  days  of  the  tree  [of  life  '^]  shall  be  the 
days  of  my  people  ;  the  works  of  their  toil  shall 
abound,'  obscurely  predicts  a  thousand  years. 
For  as  Adam  was  told  that  in  the  day  he  ate  of 
the  tree  he  would  die,  we  know  that  he  did  not 


^  We  have  translated  the  text  of  Justin  as  it  stands.  Commen- 
tators make  the  sense,  "  and  that  there  will  be  a  thousand  years  in 
Jerusalem,  "  or  "  that  the  saints  will  live  a  thousand  years  in  Jerusa- 
lem. " 

8  Literally,  "  time." 

9  Literally,  "  the  son  of  an  hundred  years.  " 

'°  Or,as  in  margin  of  .A..  V.,"  they  shall  make  the  works  of  their  toil 
continue  long,"  so  reading  -naXaiiiiaovaw  for  TrAeoiacroi/an':  thus 
also  LXX. 

"  Isa.  l.w.  17  to  end. 

'-  These  words  are  not  found  in  the  MSS. 


240 


DIALOGUE   WITH    TRYPHO. 


complete  a  thousand  years.  We  have  perceived, 
moreover,  that  the  expression,  '  The  day  of  the 
Lord  is  as  a  thousand  years,'  '  is  connected  with 
this  subject.  And  further,  there  was  a  certain 
man  with  us,  whose  name  was  John,  one  of  the 
apostles  of  Christ,  who  prophesied,  by  a  revela- 
tion that  was  made  to  him,  that  those  who  be- 
lieved in  our  Christ  would  dwell  ^  a  thousand 
years  in  Jerusalem  ;  and  that  thereafter  the  gen- 
eral, and,  in  short,  the  eternal  resurrection  and 
judgment  of  all  men  would  likewise  take  place. 
Just  as  our  Lord  also  said,  '  They  shall  neither 
marry  nor  be  given  in  marriage,  but  shall  be 
equal  to  the  angels,  the  children  of  the  God  of 
the  resurrection.'  ^ 

CHAP.    LXXXII. THE    PROPHETICAL    GIFTS    OF    THE 

JEWS    WERE    TRANSFERRED   TO   THE    CHRISTIANS. 

"  For  the  prophetical  gifts  remain  with  us,  even 
to  the  present  time.  And  hence  you  ought  to 
understand  that  [the  gifts]  formerly  among  your 
nation  have  been  transferred  to  us.  And  just  as 
there  were  false  prophets  contemporaneous  with 
your  holy  prophets,  so  are  there  now  many  false 
teachers  amongst  us,  of  whom  our  Lord  fore- 
warned us  to  beware ;  so  that  in  no  respect  are 
we  deficient,  since  we  know  that  He  foreknew  all 
that  would  happen  to  us  after  His  resurrection 
from  the  dead  and  ascension  to  heaven.  For  He 
said  we  would  be  put  to  death,  and  hated  for 
His  name's  sake;  and  that  many  false  prophets 
and  false  Christs  would  appear  in  His  name,  and 
deceive  many :  and  so  has  it  come  about.  For 
many  have  taught  godless,  blasphemous,  and  un- 
holy doctrines,  forging  them  in  His  name  ;  have 
taught,  too,  and  even  yet  are  teaching,  those 
things  which  proceed  from  the  unclean  spirit  of 
the  devil,  and  which  were  .put  into  their  hearts. 
Therefore  we  are  most  anxious  that  you  be  per- 
suaded not  to  be  misled  by  such  persons,  since 
we  know  that  every  one  who  can  speak  the  truth, 
and  yet  speaks  it  not,  shall  be  judged  by  God,  as 
God  testified  by  Ezekiel,  when  He  said,  '  I  have 
made  thee  a  watchman  to  the  house  of  Judah. 
If  the  sinner  sin,  and  thou  warn  him  not,  he 
himself  shall  die  in  his  sin  ;  but  his  blood  will  I 
require  at  thine  hand.  But  if  thou  warn  him, 
thou  shalt  be  innocent.'  ■♦  And  on  this  account 
we  are,  through  fear,  very  earnest  in  desiring  to 
converse  [with  men]  according  to  the  Scriptures, 
but  not  from  love  of  money,  or  of  glory,  or  of 
pleasure.  For  no  man  can  convict  us  of  any 
of  these  [vices].  No  more  do  we  wish  to  live 
like  the  rulers 'of  your  people,  whom  God  re- 
proaches when  He  says,  '  Your  rulers  are  com- 


'  Ps.  xc.  4;   2  Pet.  iii.  8. 

^  Literally,  "  make."  [A  very  noteworthy  passage,  as  a  primitive 
exposition  of  Rev.  xx.  4-5.     See  Kaye,  chap,  v.] 
3  Luke  XX.  35  f. 
*  Ezek.  iii.  17,  18,  19. 


panions  of  thieves,  lovers  of  bribes,  followers 
of  the  rewards.'  s  Now,  if  you  know  certain 
amongst  us  to  be  of  this  sort,  do  not  for  their 
sakes  blaspheme  the  Scriptures  and  Christ,  and 
do  not  assiduously  strive  to  give  falsified  inter- 
pretations. 


CHAP.    LXXXIII. IT    IS    PROVED   THAT   THE   PSALM, 

"THE    LORD    SAID  TO  MY  LORD,"  ETC.,  DOES  NOT 
SUIT    HEZEKIAH. 

"  For  your  teachers  have  ventured  to  refer 
the  passage,  '  The  Lord  says  to  my  Lord,  Sit  at 
my  right  hand,  till  I  make  Thine  enemies  Thy 
footstool,'  to  Hezekiah ;  as  if  he  were  requested 
to  sit  on  the  right  side  of  the  temple,  when  the 
king  of  Assyria  sent  to  him  and  threatened  him  ; 
and  he  was  told  by  Isaiah  not  to  be  afraid. 
Now  we  know  and  admit  that  what  Isaiah  said 
took  place ;  that  the  king  of  Assyria  desisted 
from  waging  war  against  Jerusalem  in  Hezekiah's 
days,  and  the  angel  of  the  Lord  slew  about 
185,000  of  the  host  of  the  Assyrians.  But  it  is 
manifest  that  the  Psalm  does  not  refer  to  him. 
For  thus  it  is  wTitten,  '  The  Lord  says  to  my 
Lord,  Sit  at  My  right  hand,  till  I  make  Thine 
enemies  Thy  footstool.  He  shall  send  forth  a 
rod  of  power  over  ^  Jerusalem,  and  it  shall  rule 
in  the  midst  of  Thine  ^  enemies.  In  the  splen- 
dour of  the  saints  before  the  morning  star  have 
I  begotten  Thee.  The  Lord  hath  sworn,  and 
will  not  repent,  Thou  art  a  priest  for  ever  after 
the  order  of  Melchizedek.'  Who  does  not 
admit,  then,  that  Hezekiah  is  no  priest  for  ever 
after  the  order  of  Melchizedek?  And  who 
does  not  know  that  he  is  not  the  redeemer  of 
Jerusalem?  And  who  does  not  know  that  he 
neither  sent  a  rod  of  power  into  Jerusalem,  nor 
ruled  in  the  midst  of  his  enemies ;  but  that  it 
was  God  who  averted  from  him  the  enemies, 
after  he  mourned  and  was  afflicted?  But  our 
Jesus,  who  has  not  yet  come  in  glory,  has  sent 
into  Jerusalem  a  rod  of  power,  namely,  the 
word  of  calling  and  repentance  [meant]  for  all 
nations  over  which  demons  held  sway,  as  David 
says,  '  The  gods  of  the  nations  are  demons.' 
And  His  strong  word  has  prevailed  on  many  to 
forsake  the  demons  whom  they  used  to  serve, 
and  by  means  of  it  to  believe  in  the  Almighty 
God  because  the  gods  of  the  nations  are  de- 
mons.^ And  we  mentioned  formerly  that  the 
statement, '  In  the  splendour  of  the  saints  before 
the  morning  star  have  I  begotten  Thee  from  the 
womb,'  is  made  to  Christ. 


5  Isa.  i.  23. 

6  en-i,  but  afterwards  «U.  Maranus  thinks  that  irri  is  the  inser- 
tion of  some  copyist. 

7  Or  better,  "  His."  This  quotation  from  Ps.  ex.  is  jiut  very 
differently  from  the  previous  quotation  of  the  same  Psalm  in  chap, 
xxxii.     [Justin  often  guotes  from  memory.     Kaye,  cap.  viii.] 

"  This  last  clause  is  thought  to  be  an  interpolation. 


DIALOGUE   WITH    TRVPIIO. 


»4i 


CHAP.     LXXXIV. THAT     PKOPHKCY,     "  HEHOLD,     A 

VIRGIN,"    EIC,    SUITS    CHRIST   ALONE. 


"  Moreover,  the  prophecy, '  Behold,  the  virgin 
shall    conceive,  and    bear   a   son,'  was   uttered 
respecting   Him.      For  if  He  to  whom  Isaiah 
referred  was  not  to  be  begotten  of  a  virgin,  of 
whom  '    did    the  Holy  Si)irit  declare,  '  iiehold, 
the  Lord  Himself  shall  give  us  a  sign  :  behold, 
the  virgin  shall  conceive,  and  bear  a  son  ?  '     For 
if  He  also  were  to  be  begotten  of  sexual  inter- 
course, like  all  other   first-born   sons,  why  did 
God  say  that  He  would  give  a  sign  which  is  not 
common   to   all  the  first-born  sons?     But  that 
which  is  truly  a  sign,  and  which  was  to  be  made 
trustworthy  to  mankind,  —  namely,  that  the  first- 
begotten  of  all  creation  should  become  incarnate 
by  the  Virgin's  womli,  and  l>e  a  child,  —  this  he 
anticipated  by  the  Spirit  of  prophecy,  and  pre- 
dicted it,  as  I  have  repeated  to  you,  in  various 
ways ;  in  order  that,  when  the  event  sliould  take 
place,  it  might  be  known  as  the  operation  of  the 
power  and  will  of  the  Maker  of  all  things ;  just 
as  Eve  was  made  from  one  of  Adam's  ribs,  and 
as  all  living'  beings  were  created  in  the  begin- 
ning  by  the  word  of  God.     But  yon  in  these 
matters  venture  to  pervert  the  expositions  which 
your   elders   that   were   with    Ptolemy   king   of 
Egypt   gave   forth,    since   you   assert    that    the 
Scripture  is  not  so  as  they  have  expounded  it, 
but  says,  '  Behold,  the  young  woman  shall  con- 
ceive,' as  if  great  events  were  to  be  inferred  if  a 
woman  should  beget  from   sexual    intercourse  : 
which  indeed  all  young  women,  with  the  excep- 
tion of  the  barren,  do  ;  but  even  these,  God,  if 
He  wills,  is  able  to  cause   [to  bear].     For  Sam- 
uel's mother,  who  was  barren,  brought  forth  by 
the  will  of  God;  and  so  also  the  wife  of  the 
holy   patriarch   Abraham;    and    Elisabeth,  who 
bore  John  the  Baptist,  and  other  such.     So  that 
you  must  not  suppose  that  it  is  impossible  for 
God  to  do  anything  He  wills.     And  esi)ecially 
when  it  was  predic<^^ed  that  this  would  take  place, 
do   not  venture  to  pervert  or  misinterpret    the 
prophecies,    since    you    will    injure    yourselves 
alone,  and  will  not  harm  God. 

CHAP.    LXXXV. HE    PROVES    THAT    CHRIST    IS    THE 

LORD     OF     HOSTS     FROM     PS.     XXIV.,     AND     FROM 
HIS   AUTHORITY    OVER    DEMONS. 

"  Moreover,  some  of  you  venture  to  expound 
the  prophecy  which  runs,  '  Lift  up  your  gates, 
ye  rulers;  and  be  ye  lift  up,  ye  everlasting 
doors,  that  the  King  of  glory  may  enter,'  ^  as  if 
it  referred  likewise  to  Hezekiah,  and  others  of 
you  [expound  it]  of  Solomon  ;  but  neither  to 
the  latter  nor  to  the  former,  nor,  in  short,  to  any 
of  your  kings,  can  it  be  proved  to  have  refer- 


ence, but  to  this  our  Christ  alone,  who  appeared 
without    comeliness,    and    inglorious,    as    Isaiah 
and  David  and  all  the  Scriptures  said  ;  who  is 
the  Lord  of  hosts,  by  the  will  of  theVather  who 
conferred  on  Him  [the  dignity]  ;  who  also  rose 
from  the  dead,  and  ascended'  to  heaven,  as  the 
Psalm  and  the  other  Scriptures  manifested  when 
they  announced  Him  to  be  Lord  of  hosts;  and 
of  this  you  may,  if  you  will,  easily  be  persuaded 
by  the  occurrences  which  take  place  before  your 
eyes.     For  every  demon,  when  exorcised  in  the 
name  of  this  very  Son  of  God  —  who  is  the  First- 
born of  every  creature,  who  became  man  by  the 
Virgin,  who  suffered,  and  was  crucified    under 
Pontius    Pilate  by  your  nation,  who  died,  who 
rose  from  the  dead,  and  ascended  into  heaven 
—  is  overcome  and  subdued.     But  though  you 
exorcise  any  demon  in  the  name  of  any  of  those 
who  were  amongst  you  — either  kings,  or  right- 
eous  men,  or   prophets,  or  patriarchs  — it  will 
not  be  subject  to  you.     But  if  any  of  you  exorcise 
it  in  [the  name  of]   the  God  of  Abraham,  and 
the  God  of  Isaac,  and  the  God  of  Jacob,  it  will 
perhaps  be  subject  to  you.     Now  assuredly  your 
exorcists,  I  have  said,3  make  use  of  craft  when 
they  exorcise,  even  as  the  Gentiles  do,  and  em- 
ploy fumigations   and    incantations.-*     But   that 
they  are  angels  and  powers  whom  the  word  of 
prophecy  by  David  [commands]  to  lift  up  the 
gates,  that  He  who  rose  from  the  dead,  Jesus 
Christ,  the  Lord  of  hosts,  according  to  the  will 
of  the  Father,  might  enter,  the  word  of  Da\id 
has  likewise  showed  ;  which  I  shall  again  recall 
to  your  attention  for  the  sake  of  those  who  were 
not  with  us  yesterday,  for  whose  benefit,  more- 
over, I  sum  up  many  things  I  said  yesterday. 
And  now,  if  I  say  this  to  you,  although  I  have 
repeated  it  many  times,  I  know  that  it  is  not 
absurd  so  to  do.     For  it  is  a  ridiculous  thing  to 
see  the  sun,  and  the  moon,  and  the  other  stars, 
continually  keeping  the  same  course,  and  bring- 
ing round  the  different  seasons ;  and  to  see  the 
computer  who    may   be   asked   how  many  are 
twice  two,  because  he  has  frequently  said  that 
they  are  four,  not  ceasing  to  say  again  that  they 
are  four ;  and  eijually  so  other  things,  which  are 
confidently   admitted,   to   be    continually   men- 
tioned and  admitted  in  like  manner;   yet  that 
he  who  founds  his  discourse  on  the  prophetic 
Scriptures  should  leave  them  and  abstain  from 
constantly  referring  to  the  same  Scriptures,  be- 
cause it  is  thought  he  can  bring  forth  something 
better   than   Scripture.     The  passage,  then,  by 
which  I  ])roved  that  God  reveals  .that  there  are 
both  angels  and  hosts  in  heaven  is  this  :  '  Praise 


■  Or,  "  why  was  it. 
*  Ps.  xxiv.  7. 


3  Chap.  Ixxvi. 

4  KaTa&ea^oi,  by  some  thought  to  be  verses  by  which  evil  spirits, 
once  expelled,  were  kept  from  returning.  Plato  (/?<•/.)  speaks  of 
incantations  by  which  demons  were  summoned  to  the  help  of  those 
who  practised  such  rites  ;  but  Justin  refers  to  them  only  as  being 
expelled.     Others  regard  them  as  drugs. 


242 


DIALOGUE   WITH   TRYPHO. 


the  Lord  from  the  heavens  :  praise  Him  in  the 
highest.  Praise  Him,  all  His  angels :  praise 
Him,  all  His  hosts.'  "  ' 

Then  one  of  those  who  had  come  with  them 
on  the  second  day,  whose  name  was  Mnaseas, 
said,  "  We  are  greatly  pleased  that  you  under- 
take to  repeat  the  same  things  on  our  account." 

And  I  said,  "  Listen,  my  friends,  to  the  Scrip- 
ture which  induces  me  to  act  thus.  Jesus  com- 
manded [us]  to  love  even  [our]  enemies,  as 
was  predicted  by  Isaiah  in  many  passages,  in 
which  also  is  contained  the  mystery  of  our  own 
regeneration,  as  well,  in  fact,  as  the  regeneration 
of  all  who  expect  that  Christ  will  appear  in 
Jerusalem,  and  by  their  works  endeavour  ear- 
nestly to  please  Him.  These  are  the  words 
spoken  by  Isaiah  :  '  Hear  the  word  of  the  Lord, 
ye  that  tremble  at  His  word.  Say,  our  brethren, 
to  them  that  hate  you  and  detest  you,  that  the 
name  of  the  Lord  has  been  glorified.  He  has 
appeared  to  your  joy,  and  they  shall  be  ashamed. 
A  voice  of  noise  from  the  city,  a  voice  from  the 
temple,-  a  voice  of  the  Lord  who  rendereth 
recompense  to  the  proud.  Before  she  that 
travailed  brought  forth,  and  before  the  pains  of 
labour  came,  she  brought  forth  a  male  child. 
Who  hath  heard  such  a  thing?  and  who  hath 
seen  such  a  thing  ?  has  the  earth  brought  forth  in 
one  day?  and  has  she  produced  a  nation  at 
once?  for  Zion  has  travailed  and  borne  her 
children.  But  I  have  given  such  an  expectation 
even  to  her  that  does  not  bring  forth,  said  the 
Lord.  Behold,  I  have  made  her  that  begetteth, 
and  her  that  is  barren,  saith  the  Lord.  Rejoice, 
O  Jerusalem,  and  hold  a  joyous  assembly,  all  ye 
that  love  her.  Be  glad,  all  ye  that  mourn  for 
her,  that  ye  may  suck  and  be  filled  with  the 
breast  of  her  consolation,  that  having  suck  ye 
may  be  delighted  with  the  entrance  of  His 
glory.'  "  3 

CHAP.    LXXXVI. THERE   ARE   VARIOUS    FIGURES    IN 

THE     OLD     TESTAMENT     OF     THE   WOOD     OF   THE 
CROSS   BY   WHICH   CHRIST   REIGNED. 

And  when  I  had  quoted  this,  I  added,  "  Hear, 
then,  how  this  Man,  of  whom  the  Scriptures  de- 
clare that  He  will  come  again  in  glory  after  His 
crucifixion,  was  symbolized  both  by  the  tree  of 
life,  which  was  said  to  have  been  planted  in  para- 
dise, and  by  those  events  which  should  happen 
to  all  the  just.  Moses  was  sent  with  a  rod  to 
effect  the  redemption  of  the  people  ;  and  with 
this  in  his  hands  at  the  head  of  the  people,  he 
divided  the  sea.  By  this  he  saw  the  water  gush- 
ing out  of  the  rock  ;  and  when  he  cast  a  tree 
into  the  waters  of  Marah,  which  were  bitter,  he 


'  Ps.  cxlviii.  I,  2.  [Kaye's  citations  (chap.  ix.  p.  181)  from 
Tatian,  concerning  angels  and  demons,  are  valuable  aids  to  the  un- 
derstanding of  Justin  in  his  frequent  references  to  tliis  subject.] 

-  In  both  Mss.  "  people." 

3  Isa.  Ixvi.  5-11. 


made  them  sweet.  Jacob,  by  putting  rods  into 
the  water-troughs,  caused  the  sheep  of  his  uncle 
to  conceive,  so  that  he  should  obtain  their  young. 
With  his  rod  the  same  Jacob  boasts  that  he  had 
crossed  the  river.  He  said  he  had  seen  a  ladder, 
and  the  Scripture  has  declared  that  God  stood 
above  it.  But  that  this  was  not  the  Father,  we 
have  proved  from  the  Scriptures.  And  Jacob, 
having  poured  oil  on  a  stone  in  the  same  place, 
is  testified  to  by  the  very  God  who  appeared  to 
him,  that  he  had  anointed  a  pillar  to  the  God  who 
appeared  to  him.  And  that  the  stone  symboli- 
cally proclaimed  Christ,  we  have  also  proved  by 
many  Scriptures  ;  and  that  the  unguent,  whether 
it  was  of  oil,  or  of  skicte,^  or  of  any  other  coi'jfi- 
pounded  sweet  balsams,  had  reference  to  Hijfn, 
we  have  also  proved,5  inasmuch  as  the  word  says  : 
'  Therefore  God,  even  Thy  God,  hath  anointed 
Thee  with  the  oil  of  gladness  above  Thy  fellows.'  ^ 
For  indeed  all  kings  and  anointed  persons  ob- 
tained from  Him  their  share  in  the  names  of 
kings  and  anointed  :  just  as  He  Himself  received 
from  the  Father  the  titles  of  King,  and  Christ, 
and  Priest,  and  Angel,  and  such  like  other  titles 
which  H§  bears  or  did  bear.  Aaron's  rod,  which 
blossomed,  declared  him  to  be  the  high  priest. 
Isaiah  prophesied  that  a  rod  would  come  forth 
from  the  root  of  Jesse,  [and  this  was]  Christ. 
And  David  says  that  the  righteous  man  is  '  like 
the  tree  that  is  planted  by  the  channels  of  waters, 
which  should  yield  its  fruit  in  its  season,  and 
whose  leaf  should  not  fade.'  7  Again,  the  right- 
eous is  said  to  flourish  like  the  palm-tree.  God 
appeared  from  a  tree  to  Abraham,  as  it  is  written, 
near  the  oak  in  Mamre.  The  people  found  sev- 
enty willows  and  twelve  springs  after  crossing  the 
Jordan.'^  David  affirms  that  God  comforted  him 
with  a  rod  and  staff.  Elisha,  by  casting  a  stick  9 
into  the  river  Jordan,  recovered  the  iron  part  of 
the  axe  with  which  the  sons  of  the  prophets  had 
gone  to  cut  down  trees  to  build  the  house  in 
which  they  wished  to  read  and  study  the  law  and 
commandments  of  God  ;  even  as  our  Christ,  by 
being  crucified  on  the  tree,  and  by  purifying  [us] 
with  water,  has  redeemed  us,  though  plunged  in 
the  direst  offences  which  we  have  committed, 
and  has  made  [us]  a  house  of  prayer  and  adora- 
tion. Moreover,  it  was  a  rod  that  pointed  out 
Judah  to  be  the  father  of  Tamar's  sons  by  a 
great  mystery." 

CttkP.  LXXXVII. TRYPHO  MAINTAINS  IN  OBJECTION 

THESE    WORDS:    "AND     SHALL     REST     ON     HIM," 
ETC.      THEY   ARE    EXPLAINED    BY    JUSTIN. 

Hereupon  Trypho,  after  I  had  spoken  these 


-t  [Nlyrrh.     Christ  the   (Anointed)   Rock  is  also  referred  to  by 
Jacob  ((jen.  xlix.  24).] 

5  In  chap.  Ixiii.  probably,  where  the  same  Psalm  is  quoted. 

6  Ps.  xlv.  7. 

7  Ps.  i.  3. 

8  The  Red  Sea,  not  the  Jordan.     [Ex.  xv.  27.] 

9  Literally,  "  a  tree." 


DIALOGUE   WITH   TRYPHO. 


243 


words,  said,  "  Do  not  now  suppose  that  I  am  en- 
deavouring, by  asking  what  I  do  ask,  to  overturn 
the  statements  you  have  made  ;  but  I  wish  to 
receive  information  respecting  those  very  points 
about  which  I  now  in<iuire.  Tell  me,  then,  how, 
when  the  ScriiJture  asserts  by  Isaiah,  '  There  shall 
come  forth  a  rod  from  the  root  of  Jesse  ;  and  a 
flower  shall  grow  up  from  the  root  of  Jesse  ;  and 
the  Spirit  of  God  shall  rest  upon  Him,  the  spirit 
of  wisdom  and  understanding,  the  spirit  of  coun- 
sel and  might,  the  spirit  of  knowledge  and  piety  : 
and  the  spirit  of  the  fear  of  the  Lord  shall  fill 
Him  :  ' '  (now  you  admitted  to  me,"  continued 
he,  "  that  this  referred  to  Christ,  and  you  main- 
tain Him  to  be  pre-existent  God,  and  having  be- 
come incarnate  by  God's  will,  to  be  born  man 
by  the  Virgin  :)  how  He  can  be  demonstrated  to 
have  been  pre-existent,  who  is  filled  with  the 
powers  of  the  Holy  Ghost,  which  the  Scripture  by 
Isaiah  enumerates,  as  if  He  were  in  lack  of  them?" 
Then  I  replied,  "  You  have  inquired  most  dis- 
creetly and  most  prudently,  for  truly  there  does 
seem  to  be  a  difficulty ;  but  listen  to  what  I  say, 
that  you  may  perceive  the  reason  of  this  also. 
The  Scripture  says  that  these  enumerated  powers 
of  the  Spirit  have  come  on  Him,  not  because  He 
stood  in  need  of  them,  but  because  they  would 
rest  in  Him,  i.e.,  would  find  their  accomplish- 
ment in  Him,  so  that  there  would  be  no  more 
prophets  in  your  nation  after  the  ancient  custom  : 
and  this  fact  you  plainly  perceive.  For  after  Him 
no  prophet  has  arisen  among  you.  Now,  that 
[you  may  know  that]  your  prophets,  each  receiv- 
ing some  one  or  two  powers  from  God,  did  and 
spoke  the  things  which  we  have  learned  from  the 
Scriptures,  attend  to  the  following  remarks  of 
mine.  Solomon  possessed  the  spirit  of  wisdom, 
Daniel  that  of  understanding  and  counsel,  Moses 
that  of  might  and  piety,  Elijah  that  of  fear,  and 
Isaiah  that  of  knowledge  ;  and  so  with  the  others  : 
each  possessed  one  power,  or  one  joined  alter- 
nately with  another ;  also  Jeremiah,  and  the 
twelve  [prophets],  and  David,  and,  in  short,  the 
rest  who  existed  amongst  you.  Accordingly 
He  ^  rested,  i.e.,  ceased,  when  He  came,  after 
whom,  in  the  times  of  this  dispensation  wrought 
out  by  Him  amongst  men,^  it  was  requisite  that 
such  gifts  should  cease  from  you  ;  and  having 
received  their  rest  in  Hmi,  should  again,  as  had 
been  predicted,  become  gifts  which,  from  the 
grace  of  His  Spirit's  power,  He  imparts  to  those 
who  believe  in  Him,  according  as  He  deems  each 
man  worthy  thereof.  I  have  already  said,  and 
do  again  say,  that  it  had  been  prophesied  that 
this  would  be  done  by  Him  after  His  ascension 
to  heaven.    It  is  accordingly  said,'* '  He  ascended 


'  Isa.  xi.  I  ff". 

2  He,  that  is,  the  Spirit.     The  following  "  He"  is  Christ. 

3  Or,  "  wrought  out  amongst  His  people."     So  Otto. 
*  Literally,  "  He  said  accordinrlv."     Ps.  Ixviii.  18. 


on  high,  He  led  captivity  captive.  He  gave  gifts 
unto  the  .sons  of  men.'  And  again,  in  another 
prophecy  it  is  said  :  '  And  it  shall  come  to  pass 
after  this,  I  will  pour  out  My  Spirit  on  all  flesh, 
and  on  My  servants,  and  on  My  handmaids,  and 
they  shall  prophesy.'  5 

CH.AP.    LXXXVIII. CHRIST    H.\S  NOT  RECF.rVED   THE 

HOLY   SPIRIT   ON  ACCOUNT   OF   POVERTY. 

"  Now,  it  is  possible  to  see  amongst  us  women 
and  men  who  possess  gifts  of  the  Spirit  of  God  ; 
so  that  it  was  prophesied  that  the  powers  enu- 
merated by  Isaiah  would  come  upon  Him,  not 
because  He  needed  power,  but  because  these 
would  not  continue  after  Him.  And  let  this  be 
a  proof  to  you,  namely,  what  I  told  you  was  done 
by  the  Magi  from  Arabia,  who  as  soon  as  the 
Child  wa-s  born  came  to  worship  Him,  for  even 
at  His  birth  He  was  in  possession  of  His  power ; 
and  as  He  grew  up  like  all  other  men,  by  using 
the  fitting  means,  He  assigned  its  own  [re(iuire- 
ments]  to  each  development,  and  was  sustained 
by  all  kinds  of  nourishment,  and  waited  for  thirty 
years,  more  or  less,  until  John  appeared  before 
Him  as  the  herald  of  His  approach,  and  pre- 
ceded Him  in  the  way  of  baptism,  as  I  have 
already  shown.  And  then,  when  Jesus  had  gone 
to  the  river  Jordan,  where  John  was  baptizing, 
and  when  He  had  stepped  into  the  water,  a  fire  ^^ 
was  kindled  in  the  Jordan ;  and  when  He  came 
out  of  the  water,  the  Holy  Ghost  lighted  on  Him 
like  a  dove,  [as]  the  apostles  of  this  very  Christ 
of  ours  wrote.  Now,  we  know  that  he  did  not  go 
to  the  river  because  He  stood  in  need  of  bap- 
tism, or  of  the  descent  of  the  Spirit  like  a  dove  ; 
even  as  He  submitted  to  be  born  and  to  be  cru- 
cified, not  because  He  needed  such  things,  but 
because  of  the  human  race,  which  from  Adam 
had  fallen  under  the  power  of  death  and  the 
guile  of  the  serpent,  and  each  one  of  which  had 
committed  personal  transgression.  For  God, 
wishing  both  angels  and  men,  who  were  endowed 
with  freewill,  and  at  their  own  disposal,  to  do 
whatever  He  had  strengthened  each  to  do,  made 
them  so,  that  if  they  chose  the  things  acceptable 
to  Himself,  He  would  keep  them  free  from  death 
and  from  punishment ;  but  that  if  they  did  evil, 
He  would  punish  each  as  He  sees  fit.  For  it  was 
not  His  entrance  into  Jerusalem  sitting  on  an  ass, 
which  we  have  showed  was  prophesied,  that  em- 
powered Him  to  be  Christ,  but  it  furnished  men 
with  a  proof  that  He  is  the  Christ;  just  as  it  was 
necessary  in  the  time  of  John  that  men  have 


5  Joel  ii   28  f. 

6  [The  Skecliinah  probably  attended  the  descent  of  the  Holy 
Spirit,  and  what  fdlows  in  the  note  seems  a  gratuitous  explanaticjn 
The  Ebionite  corruption  of  a  truth  need  not  be  resorted  to.  See  chap, 
cxxviii:  The  fire  in  the  bush.]  Justin  learned  this  either  from  tradi- 
tion or  from  apocryphal  books.  Mention  is  made  of  a  fire  both  in  the 
Ebionite  Gospel  and  in  another  publication  called  Pauli  ^rccdicatio, 
the  readers  and  users  of  which  denied  that  the  rite  of  baptism  had  been 
duly  performed,  unless  quant  mox  in  aguam  descenderuHt,statim 
super  aguam  tgiiz's  appareat. 


244 


DIALOGUE    WITH    TRYPHO. 


proof,  that  they  might  know  who  is  Christ.  For 
when  John  remained '  by  the  Jordan,  and  preached 
the  baptism  of  repentance,  wearing  only  a  leath- 
ern girdle  and  a  vesture  made  of  camels'  hair, 
eating  nothing  but  locusts  and  wild  honey,  men 
supposed  him  to  be  Christ ;  but  he  cried  to  them, 
'  I  am  not  the  Christ,  but  the  voice  of  one  crying  ; 
for  He  that  is  stronger  than  I  shall  come,  whose 
shoes  I  am  not  worthy  to  bear.'  ^  And  when 
Jesus  came  to  the  Jordan,  He  was  considered  to 
be  the  son  of  Joseph  the  carpenter;  and  He 
appeared  without  comeliness,  as  the  Scriptures 
declared  ;  and  He  was  deemed  a  carpenter  (for 
He  was  in  the  habit  of  working  as  a  carpenter 
when  among  men,  making  ploughs  and  yokes ; 
by  which  He  taught  the  symbols  of  righteous- 
ness and  an  active  life)  ;  but  then  the  Holy 
Ghost,  and  for  man's  sake,  as  I  formerly  stated, 
lighted  on  Him  in  the  form  of  a  dove,  and  there 
came  at  the  same  instant  from  the  heavens  a  voice, 
which  was  uttered  also  by  David  when  he  spoke, 
personating  Christ,  what  the  Father  would  say 
to  Him  :  '  Thou  art  My  Son  :  this  day  have  I 
begotten  Thee  ; '  ^  [the  Father]  saying  that  His 
generation  would  take  place  for  men,  at  the  time 
when  they  would  become  acquainted  with  Him  : 
'  Thou  art  My  Son ;  this  day  have  I  begotten 
thee.'  "•♦ 

CHAP.  LXXXIX. THE    CROSS    ALONE    IS    OFFENSIVE 

TO    TRYPHO    ON    ACCOUNT    OF     THE    CURSE,    YET 
IT    PROVES   THAT   JESUS    IS    CHRIST. 

Then  Trypho  remarked,  "  Be  assured  that  all 
our  nation  waits  for  Christ ;  and  we  admit  that 
all  the  Scriptures  which  you  have  quoted  refer  to 
Him.  Moreover,  I  do  also  admit  that  the  name 
of  Jesus,  by  which  the  the  son  of  Nave  (Nun) 
was  called,  has  inclined  me  very  strongly  to  adopt 
this  view.  But  whether  Christ  should  be  so 
shamefully  crucified,  this  we  are  in  doubt  about. 
For  whosoever  is  crucified  is  said  in  the  law  to 
be  accursed,  so  that  I  am  exceedingly  incredu- 
lous on  this  point.  It  is  quite  clear,  indeed,  that 
the  Scriptures  announce  that  Christ  had  to  suffer  ; 
but  we-  wish  to  learn  if  you  can  prove  it  to  us 
whether  it  was  by  the  suffering  cursed  in  the  law." 

I  replied  to  him,  "  If  Christ  was  not  to  suffer, 
and  the  prophets  had  not  foretold  that  He  would 
be  led  to  death  on  account  of  the  sins  of  the 
people,  and  be  dishonoured  and  scourged,  and 
reckoned  among  the  transgressors,  and  as  a  sheep 
be  led  to  the  slaughter,  whose  generation,  the 
prophet  says,  no  man  can  declare,  then  you  would 
have  good  cause  to  wonder.  But  if  these  are 
to  be  characteristic  of  Him  and  mark  Him  out  to 
all,  how  is  it  possible  for  us  to  do  anything  else 


'  Literally,  "  sat." 

2  Isa.  i.  27. 

3  Ps.  ii.  7. 

*  The  repetition  seems  quite  superfluous. 


than  believe  in  Him  most  confidently?  And  will 
not  as  many  as  have  understood  the  writings  of 
the  prophets,  whenever  they  hear  merely  that  He 
was  crucified,  say  that  this  is  He  and  no  other?" 

CHAP.  XC.  —  THE  STRETCHED-OUT  HANDS  OF  MOSES 
SIGNIFIED    BEFOREHAND   THE    CROSS. 

"Bring  us  on,  then,"  said  [Trypho],  "by  the 
Scriptures,  that  we  may  also  be  persuaded  by 
you  ;  for  we  know  that  He  should  suffer  and  be 
led  as  a  sheep.  But  prove  to  us  whether  He 
must  be  crucified  and  die  so  disgracefully  and 
so  dishonourably  by  the  death  cursed  in  the  law.5 
For  we  cannot  bring  ourselves  even  to  think  of 
this." 

"You  know,"  said  I,  "  that  what  the  prophets 
said  and  did  they  veiled  by  parables  and  types, 
as  you  admitted  to  us  ;  so  that  it  was  not  easy  for 
all  to  understand  the  most  [of  what  they  said], 
since  they  concealed  the  truth  by  these  means, 
that  those  who  are  eager  to  find  out  and  learn  it 
might  do  so  with  much  labour." 

They  answered,  "  We  admitted  this." 

"Listen,  therefore,"  say  I,  "to  what  follows; 
for  Moses  first  exhibited  this  seeming  curse  of 
Christ's  by  the  signs  which  he  made." 

"  Of  what  [signs]  do  you  speak?"  said  he. 

"When  the  people,"  replied  I,  "waged  war 
with  Amalek,  and  the  son  of  Nave  (Nun)  by  name 
Jesus  (Joshua),  led  the  fight,  Moses  himself 
prayed  to  God,  stretching  out  both  hands,  and 
Hur  with  Aaron  supported  them  during  the 
whole  day,  so  that  they  might  not  hang  down 
when  he  got  wearied.  For  if  he  gave  up  any 
part  of  this  sign,  which  was  an  imitation  of  the 
cross,  the  people  were  beaten,  as  is  recorded 
in  the  writings  of  Moses ;  but  if  he  remained 
in  this  form,  Amalek  was  proportionally  defeated, 
and  he  who  prevailed  prevailed  by  the  cross. 
For  it  was  not  because  Moses  so  prayed  that  the 
people  were  stronger,  but  because,  while  one 
who  bore  the  name  of  Jesus  (Joshua)  was  in  the 
forefront  of  the  battle,  he  himself  made  the  sign 
of  the  cross.  For  who  of  you  knows  not  that  the 
prayer  of  one  who  accompanies  it  with  lamen- 
tation and  tears,  with  the  body  prostrate,  or  with 
bended  knees,  propitiates  God  most  of  all  ? 
But  in  such  a  manner  neither  he  nor  any  other 
one,  while  sitting  on  a  stone,  prayed.  Nor  even 
the  stone  symbolized  Christ,  as  I  have  shown. 

CHAP.  XCI. — THE  CROSS  WAS  FORETOLD  IN  THE 
r.LESSINGS  OF  JOSEPH,  .AND  IN  THE  SERPENT 
THAT    WAS    LIFTED    UP. 

"  And  God  by  Moses  shows  in  another  way 
the  force  of  the  mystery  of  the  cross,  when  He 
said  in  the  blessing  wherewith  Joseph  was  blessed, 


S  [This  intense  abhorrence  of  the  cross  made  it  worth  while  to 
show  that  these  similitudes  existed  under  the  law.  They  were  ad 
hominein  appeals,  and  suited  to  Jewish  modes  of  thought.] 


DIALOGUE   WITH    TRYPHO. 


245 


'  From  the  blessing  of  the  Lord  is  his  land  ;  for 
the  seasons  of  heaven,  and  for  the  dews,  and 
for  th^  deep  springs  from  beneath^>jind  for  the 
seasonable  fruits  of  the  sun,"  and  for  the  coming 
together  of  the  months,  and  for  the  heights  of 
the  everlasting  mountains,  and  for  the  heights 
of  the  hills,  and  for  the  ever-flowing  rivers,  and 
for  the  fruits  of  the  fatness  of  the  earth ;  and 
let  the  things  accepted  by  Him  who  appeared 
in  the  bush  come  on  the  head  and  crown  of 
Joseph.  Let  him  be  glorified  among  his  breth- 
ren ;  ^  his  beauty  is  [like]  the  firstling  of  a  bul- 
lock ;  his  horns  the  horns  of  an  unicorn  :  with 
these  shall  he  push  the  nations  from  one  end  of 
the  earth  to  another.'  ^  Now,  no  one  could  say 
or  prove  that  the  horns  of  an  unicorn  represent 
any  other  fact  or  figure  than  the  t)'pe  which  por- 
trays the  cross.  For  the  one  beam  is  placed 
upright,  from  which  the  highest  extremity  is 
raised  up  into  a  horn,  when  the  other  beam  is 
fitted  on  to  it,  and  the  ends  appear  on  both 
sides  as  horns  joined  on  to  the  one  horn.  And 
the  part  which  is  fixed  in  the  centre,  on  which 
are  suspended  those  who  are  crucified,  also 
stands  out  like  a  horn ;  and  it  also  looks  like  a 
horn  conjoined  and  fixed  with  the  other  horns. 
And  the  expression, '  With  these  shall  he  push  as 
with  horns  the  nations  from  one  end  of  the  earth 
to  another,'  is  indicative  of  what  is  now  the  fact 
among  all  the  nations.  For  some  out  of  all  the 
nations,  through  the  power  of  this  mystery,  having 
been  so  pushed,  that  is,  pricked  in  their  hearts, 
have  turned  from  vain  idols  and  demons  to  serve 
God.  But  the  same  figure  is  revealed  for  the 
destruction  and  condemnation  of  the  unbeliev- 
ers ;  even  as  Amalek  was  defeated  and  Israel 
victorious  when  the  people  came  out  of  Egypt, 
by  means  of  the  type  of  the  stretching  out  of 
Moses'  hands,  and  the  name  of  Jesus  (Joshua), 
by  which  the  son  of  Nave  (Nun)  was  called. 
And  it  seems  that  the  type  and  sign,  which  was 
erected  to  counteract  the  serpents  which  bit 
Israel,  was  intended  for  the  salvation  of  those 
who  believe  that  death  was  declared  to  come 
thereafter  on  the  serpent  through  Him  that  would 
be  crucified,  but  salvation  to  those  who  had  been 
bitten  by  him  and  had  betaken  themselves  to 
Him  that  sent  His  Son  into  the  world  to  be  cru- 
cified.^ For  the  Spirit  of  prophecy  by  JSIoses 
did  not  teach  us  to  believe  in  the  serpent,  since 
it  shows  us  that  he  was  cursed  by  God  from  the 
beginning ;  and  in  Isaiah  tells  us  that  he  shall  be 
put  to  death  as  an  enemy  by  the  mighty  sword, 
which  is  Christ. 


1  There  is  a  variety  of  reading  here:  either  djSucraou  rr-qyioi' 
KOLTuiOev  KaOapiiv  ',  or,  afivcraov  nrjyuiv  Ka.Tuitid',  Kal  Ka.9'  uipav 
yevvrjuaTiuv,  k.t.A.,  which  we  prefer. 

2  The  translation  in  the  text  is  a  rendering  of  the  Septiiagint. 
The  MSS.  of  Justin  read:  "  Being  glorified  as  the  first-born  among 
his  brethren.  " 

3  Deut.  xxxiii.  13-17. 

*  [A  clumsy  exposition  of  St.  John,  iii.  14.] 


CHAP,  XCII, UNLESS  THE  SCRIPTURES  BE  UNDER- 
STOOD THROUGH  god's  GREAT  GRACE,  GOD  WILL 
NOT  APPEAR  TO  HAVE  TAUGHT  ALWAYS  THE  SAME 
RIGHTEOUSNESS. 

"  Unless,  therefore,  a  man  by  God's  great 
grace  receives  the  power  to  understand  what  has 
been  said  and  done  by  the  prophets,  the  appear- 
ance of  being  able  to  repeat  the  words  or  the 
deeds  will  not  profit  him,  if  he  cannot  explain 
the  argument  of  them.  And  will  they  not  as- 
suredly appear  contemptible  to  many,  since  they 
are  related  by  those  who  understood  them  not  ? 
For  if  one  should  wish  to  ask  you  why,  since 
Enoch,  Noah  with  his  sons,  and  all  others  in 
similar  circumstances,  who  neither  were  circum- 
cised nor  kept  the  Sabbath,  pleased  God,  God 
demanded  by  other  leaders,  and  by  the  giving 
of  the  law  after  the  lapse  of  so  many  genera- 
tions, that  those  who  lived  between  the  times  of 
Abraham  and  of  Moses  be  justified  by  circum- 
cision, and  that  those  who  lived  after  Closes  be 
justified  by  circumcision  and  the  other  ordi- 
nances —  to  wit,  the  Sabbath,  and  sacrifices, 
and  libations,5  and  offerings  ;  [God  will  be  slan- 
dered] unless  you  show,  as  I  have  already  said, 
that  God  who  foreknew  was  aware  that  your  na- 
tion would  deserve  expulsion  from  Jenisalcm, 
and  that  none  would  be  permitted  to  enter  into 
it.  (For^  you  are  not  distinguished  in  any 
other  way  than  by  the  fleshly  circumcision,  as  I 
remarked  previously.  For  Abraham  was  de- 
clared by  God  to  be  righteous,  not  on  account 
of  circumcision,  but  on  account  of  faith.  For 
before  he  was  circumcised  the  following  state- 
ment was  made  regarding  him  :  '  Abraham  be- 
lieved God,  and  it  was  accounted  unto  him  for 
righteousness.'  ?  And  we,  therefore,  in  the  uncir- 
cumcision  of  our  flesh,  believing  God  through 
Christ,  and  having  that  circumcision  which  is  of 
advantage  to  us  who  have  acquired  it  —  namely, 
that  of  the  heart  —  we  hope  to  appear  righteous 
before  and  well-pleasing  to  Ciod  :  since  already 
we  have  received  His  testimony  through  the 
words  of  the  prophets.)  [.\nd,  further,  God 
will  be  slandered  unless  }ou  show]  that  you 
were  commanded  to  obser\-e  the  Sabbath,  and  to 
present  offerings,  and  that  the  Lord  submitted  to 
have  a  place  called  by  the  name  of  (iod,  in  order 
that,  as  has  been  said,  you  might  not  become 
impious  and  godless  by  worshipping  idols  and 
forgetting  God,  as  indeed  you  do  always  appear 
to  have  been.  (Now,  that  God  enjoined  the  ordi- 
nances of  Sabbaths  and  offerings  for  these  rea- 
sons, I  have  proved  in  what  I  previously  remarked  ; 
but  for  the  sake  of  those  who  came  to-day,  I 


5  Or,  "  ashes,"  {jTroSuiv  for  anoiSiov. 

6  Wc  have  adopted  the  parenthesis  inserted  by  IMaranus.  Langus 
would  insert  before  it,  n  efcTc  anoKpivaaSai.;  "  What  will  you  have 
to  answer  ?  " 

7  Gen.  XV.  6. 


246 


DIALOGUE   WITH    TRYPHO. 


wish  to  repeat  nearly  the  whole.)  For  if  this 
is  not  the  case,  God  will  be  slandered,'  as  hav- 
ing no  foreknowledge,  and  as  not  teaching 
all  men  to  know  and  to  do  the  same  acts  of 
righteousness  (for  many  generations  of  men  ap- 
pear to  have  existed  before  Moses)  ;  and  the 
Scripture  is  not  true  which  affirms  that  '  God  is 
true  and  righteous,  and  all  His  ways  are  judg- 
ments, and  there  is  no  unrighteousness  in  him.' 
But  since  the  Scripture  is  true,  God  is  always 
willing  that  such  even  as  you  be  neither  foolish 
nor  lovers  of  yourselves,  in  order  that  you  may 
obtain  the  salvation  of  Christ,^  who  pleased 
God,  and  received  testimony  from  Him,  as  I 
have  already  said,  by  alleging  proof  from  the 
holy  words  of  prophecy. 

CHAP.  XCIII.  —  THE  SAME  KIND  OF  RIGHTEOUSNESS 
IS  BESTOWED  ON  ALL.  CHRIST  COMPREHENDS  IT 
IN   TWO    PRECEPTS. 

"  For  [God]  sets  before  every  race  of  mankind 
that  which  is  always  and  universally  just,  as  well 
as  all  righteousness  ;  and  every  race  knows  that 
adultery,  and  fornication,  and  homicide,^  and 
such  like,  are  sinful ;  and  though  they  all  commit 
such  practices,  yet  they  do  not  escape  from  the 
knowledge  that  they  act  unrighteously  whenever 
they  so  do,  with  the  exception  of  those  who  are 
possessed  with  an  unclean  spirit,  and  who  have 
been  debased  by  education,  by  wicked  customs, 
and  by  sinful  institutions,  and  who  have  lost,  or 
rather  quenched  and  put  under,  their  natural 
ideas.  For  we  may  see  that  such  persons  are 
unwilling  to  submit  to  the  same  things  which 
they  inflict  upon  others,  and  reproach  each 
other  with  hostile  consciences  for  the  acts  which 
they  perpetrate.  And  hence  I  think  that  our 
Lord  and  Saviour  Jesus  Christ  spoke  well  when 
He  summed  up  all  righteousness  and  piety  in 
two  commandments.  They  are  these  :  '  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  strength,  and  thy  neighbour  as 
thyself.' '^  For  the  man  who  loves  God  with  all 
the  heart,  and  with  all  the  strength,  being  filled 
with  a  God-fearing  mind,  will  reverence  no  other 
god  ;  and  since  God  wishes  it,  he  would  rever- 
ence that  angel  who  is  beloved  by  the  same 
Lord  and  God.  And  the  man  who  loves  his 
neighbour  as  himself  will  wish  for  him  the  same 
good  things  that  he  wishes  for  himself,  and  no 
man  will  wish  evil  things  for  himself.  Accord- 
ingly, he  who  loves  his  neighbour  would  pray 
and  labour  that  his  neighbour  may  be  possessed 
of  the  same  benefits  as  himself  Now  nothing 
else  is  neighbour  to  man  than  that  similarly- 
affectioned  and  reasonable  being  —  man.    There- 

'  We  have  supplied  this  phrase  twice  above. 

2  Literally,  salvation  along  with  Christ,  that  is,  salvation  by  the 
aid  of  Christ. 

3  av5po)i.avLa.  is  read  in  MSS.  for  a.v&po<i>ovi*.. 
*  Matt.  xxii.  37. 


fore,  since  all  righteousness  is  divided  into  two 
branches,  namely,  in  so  far  as  it  regards  God 
and  men,  whoever,  says  the  Scripture,  loves  the 
Lord  God  with  all  the  heart,  and  all  the  strength, 
and  his  neighbour  as  himself,  would  be  truly  a 
righteous  man.  But  you  were  never  shown  to 
be  possessed  of  friendship  or  love  either  towards 
God,  or  towards  the  prophets,  or  towards  your- 
selves, but,  as  is  evident,  you  are  ever  found  to 
be  idolaters  and  murderers  of  righteous  men,  so 
that  you  laid  hands  even  on  Christ  Himself ;  and 
to  this  very  day  you  abide  in  your  wickedness, 
execrating  those  who  prove  that  this  man  who 
was  crucified  by  you  is  the  Christ.  Nay,  more 
than  this,  you  suppose  that  He  was  crucified  as 
hostile  to  and  cursed  by  God,  which  supj)osition 
is  the  product  of  your  most  irrational  mind.  For 
though  you  have  the  means  of  understanding 
that  this  man  is  Christ  from  the  signs  given  by 
Moses,  yet  you  will  not ;  but,  in  addition,  fancy- 
ing that  we  can  have  no  arguments,  you  put 
whatever  question  comes  into  your  minds,  while 
you  yourselves  are  at  a  loss  for  arguments  when- 
ever you  meet  with  some  firmly  established 
Christian. 

CHAP.    XCIV.  IN  WH.AT   SENSE  HE  WHO    HANGS  ON 

A  TREE  IS  CURSED. 

"  For  tell  me,  was  it  not  God  who  commanded 
by  Moses  that  no  image  or  likeness  of  anything 
which  was  in  heaven  above  or  which  was  on  the 
earth  should  be  made,  and  yet  who  caused  the 
brazen  serpent  to  be  made  by  Moses  in  the  wil- 
derness, and  set  it  up  for  a  sign  by  which  those 
bitten  by  serpents  were  saved  ?  Yet  is  He  free 
from  unrighteousness.  For  by  this,  as  I  pre- 
viously remarked,  He  proclaimed  the  mystery, 
by  which  He  declared  that  He  would  break  the 
power  of  the  serpent  which  occasioned  the  trans- 
gression of  Adam,  and  [would  bring]  to  them 
that  believe  on  Him  [who  was  foreshadowed] 
by  this  sign,  i.e..  Him  who  was  to  be  crucified, 
salvation  from  the  fangs  of  the  serpent,  which 
are  wicked  deeds,  idolatries,  and  other  unright- 
eous acts.  Unless  the  matter  be  so  understood, 
give  me  a  reason  why  Moses  set  up  the  brazen 
serpent  for  a  sign,  and  bade  those  that  were 
bitten  gaze  at  it,  and  the  wounded  were  healed  ; 
and  this,  too,  when  he  had  himself  commanded 
that  no  likeness  of  anything  whatsoever  should 
be  made." 

On  this,  another  of  those  who  came  on  the 
second  day  said,  "  You  have  spoken  truly :  we 
cannot  give  a  reason.  For  I  have  frequently 
interrogated  the  teachers  about  this  matter,  and 
none  of  them  gave  me  a  reason :  therefore  con- 
tinue what  you  are  speaking ;  for  we  are  paying 
attention  while  you  unfold  the  mystery,  on  ac- 
count of  which  the  doctrines  of  the  prophets  are 
falsely  slandered." 


DIALOGUE    WITH    TRYPIIO. 


247 


Then  I  replied,  "Just  as  God  commanded  the 
sign  to  be  made  by  the  brazen  serpent,  and  yet 
He  is  blameless ;  even  so,  though  a  curse  lies 
in  the  law  against  persons  who  are  crucified, 
yet  no  curse  lies  on  the  Christ  of  God,  by  whom 
all  that  have  committed  things  worthy  of  a  curse 
are  saved.' 

CHAP.    XCV.  —  CHRIST    TOOK    UPON    HLMSELF    THE 
CURSE   DUE  TO   US. 

"  For  the  whole  human  race  will  be  found  to 
be  under  a  curse.  For  it  is  written  in  the  law 
of  Moses,  '  Cursed  is  every  one  that  continueth 
not  in  all  things  that  are  written  in  the  book  of 
the  law  to  do  them.'  ^  And  no  one  has  accu- 
rately done  all,  nor  will  you  venture  to  deny 
this  ;  but  some  more  and  some  less  than  others 
have  observed  the  ordinances  enjoined.  But  if 
those  who  are  under  this  law  appear  to  be  under 
a  curse  for  not  having  observed  all  the  require- 
ments, how  much  more  shall  all  the  nations  ap- 
pear to  be  under  a  curse  who  practise  idolatry, 
who  seduce  youths,  and  commit  other  crimes? 
If,  then,  the  Father  of  all  wished  His  Christ  for 
the  whole  human  family  to  take  upon  Him  the 
curses  of  all,  knowing  that,  after  He  had  been 
crucified  and  was  dead,  He  would  raise  Him  up, 
why  do  you  argue  about  Him,  who  submitted  to 
suffer  these  things  according  to  the  Father's  will, 
as  if  He  were  accursed,  and  do  not  rather  bewail 
yourselves?  For  although  His  Father  caused 
Him  to  suffer  these  things  in  behalf  of  the  human 
family,  yet  you  did  not  commit  the  deed  as  in 
obedience  to  the  will  of  God.  For  you  did  not 
practise  piety  when  you  slew  the  prophets.  And 
let  none  of  you  say  :  If  His  Father  wished  Him 
to  suffer  this,  in  order  that  by  His  stripes  the 
human  race  might  be  healed,  we  have  done  no 
wrong.  If,  indeed,  you  repent  of  your  sins,  and 
recognise  Him  to  be  Christ,  and  observe  His 
commandments,  then  you  may  assert  this ;  for, 
as  I  have  said  before,  remission  of  sins  shall  be 
yours.  But  if  you  curse  Him  and  them  that 
believe  on  Him,  and,  when  you  have  the  power, 
put  them  to  death,  how  is  it  possible  that  requi- 
sition shall  not  be  made  of  you,  as  of  unright- 
eous and  sinful  men,  altogether  hard-hearted 
and  without  understanding,  because  you  laid 
your  hands  on  Him  ? 

CHAP.  XCVI.  —  THAT   CURSE  WAS   A   PREDICTION   OF 
THE   THINGS   WHICH    THE   JEWS   WOULD    DO. 

"  For  the  statement  in  the  law,  '  Cursed  is 
every  one  that  hangeth  on  a  tree,'  ^  confirms  our 
hope  which  depends  on  the  crucified  Christ,  not 
because  He  who  has  been  crucified  is  cursed  by 
God,  but  because  God  foretold  that  which  would 


I  [Gal.  lii.  13.] 
^  Deut.  xxvii.  26. 
3  Deut.  xxi.  23. 


be  done  by  you  all,  and  by  those  like  to  you,  who 
do  not  know  *  that  this  is  He  who  existed  before 
all,  who  is  the  eternal  Priest  of  God,  and  King, 
and  Christ.  And  you  clearly  see  that  this  has 
come  to  pass.  For  you  curse  in  your  synagogues 
all  those  who  are  called  5  from  Him  Christians  ; 
and  other  nations  effectively  carry  out  the  curse, 
putting  to  death  those  who  simply  confess  them- 
selves to  be  Christians  ;  to  all  of  whom  we  say, 
You  are  our  brethren  ;  rather  recognise  the  truth 
of  God.  And  while  neither  they  nor  you  are 
persuaded  by  us,  but  strive  earnestly  to  cause 
us  to  deny  the  name  of  Christ,  we  choose  rather 
and  submit  to  death,  in  the  full  assurance  that 
all  the  good  which  God  has  promised  through 
Christ  He  will  reward  us  with.  And  in  addition 
to  all  this  we  pray  for  you,  that  Christ  may  have 
mercy  upon  you.  For  He  taught  us  to  pray  for 
our  enemies  also,  saying,  '  Love  your  enemies ; 
be  kind  and  merciful,  as  your  heavenly  Father 
is.'  ^  For  we  see  that  the  Almighty  God  is  kind 
and  merciful,  causing  His  sun  to  rise  on  the  un- 
thankful and  on  the  righteous,  and  sending  rain 
on  the  holy  and  on  the  wicked ;  all  of  whom  He 
has  taught  us  He  will  judge. 

CHAP.  XCVII.  —  OTHER  PREDICTIONS   OF  THE  CROSS 
OF    CHRIST. 

"  For  it  was  not  without  design  that  the  proph- 
et Moses,  when  Hur  and  Aaron  upheld  his  hands, 
remained  in  this  form  until  evening.  For  indeed 
the  Lord  remained  upon  the  tree  almost  until 
evening,  and  they  buried  Him  at  eventide  ;  then 
on  the  third  day  He  rose  again.  This  was  de- 
clared by  David  thus  :  '  With  my  voice  I  cried 
to  the  Lord,  and  He  heard  me  out  of  His  holy 
hill.  I  laid  me  down,  and  slept ;  I  awaked,  for 
the  Lord  sustained  me.'  -'  And  Isaiah  likewise 
mentions  concerning  Him  the  manner  in  which 
He  would  die,  thus  :  '  I  have  spread  out  My 
hands  unto  a  people  disobedient,  and  gainsaying, 
that  walk  in  a  way  which  is  not  good.'  ^  And 
that  He  would  rise  again,  Isaiah  himself  said  : 
'  His  burial  has  been  taken  away  from  the  midst, 
and  I  will  give  the  rich  for  His  death.'  ^  And 
again,  in  other  words,  Uavid  in  the  twenty-first '° 
Psalm  thus  refers  to  the  suffering  and  to  the 
cross  in  a  parable  of  mystery  :  '  They  pierced 
my  hands  and  my  feet ;  they  counted  all  my 
bones.  They  considered  and  gazed  on  me  :  they 
parted  my  garments  among  themselves,  and  cast 
lots  upon  my  vesture.'  For  when  they  crucified 
Him,  driving  in  the  nails,  they  pierced  His  hands 
and  feet ;  and  those  who  crucified  Him  parted 


•♦  We  read  em<TTaij.evwv  for  eirKTTdfxei'Ov.     Otherwise  to  be  trans- 
lated: "  God  foretold  that  which  you  did  not  know,"  etc. 

5  Ac'yojaei'w*'  for  y€fOtJi^yujy, 

6  Luke  vi.  35. 

7  Ps.  iii.  4,  5. 

8  Isa.  Ixv.  2;  comp.  also  Rom.  x.  21. 

9  Isa.  liii.  9. 

»  That  is,  Ps.  xxii.  i6-i3. 


248 


DIALOGUE   WITH   TRYPHO. 


His  garments  among  themselves,  each  casting 
lots  for  what  he  chose  to  have,  and  receiving 
according  to  the  decision  of  the  lot.  And  this 
very  Psalm  you  maintain  does  not  refer  to  Christ ; 
for  you  are  in  all  respects  blind,  and  do  not  un- 
derstand that  no  one  in  your  nation  who  has 
been  called  King  or  Christ  has  ever  had  his 
hands  or  feet  pierced  while  alive,  or  has  died  in 
this  mysterious  fashion  —  to  wit,  by  the  cross  — 
save  this  Jesus  alone. 

CHAP.    XCVIII.  —  PREDICTIONS     OF     CHRIST     IN     PS. 
XXII. 

"  I  shall  repeat  the  whole  Psalm,  in  order  that 
you  may  hear  His  reverence  to  the  Father,  and 
how  He  refers  all  things  to  Him,  and  prays  to 
be  delivered  by  Him  from  this  death ;  at  the 
same  time  declaring  in  the  Psalm  who  they  are 
that  rise  up  against  Him,  and  showing  that  He 
has  truly  become  man  capable  of  suffering.  It 
is  as  follows  :  '  O  God,  my  God,  attend  to  me  : 
why  hast  Thou  forsaken  me  ?  The  words  of  my 
transgressions  are  far  from  my  salvation.  O  my 
God,  I  will  cry  to  Thee  in  the  day-time,  and 
Thou  wilt  not  hear ;  and  in  the  night-season, 
and  it  is  not  for  want  of  understanding  in  me. 
But  Thou,  the  Praise  of  Israel,  inhabitest  the  holy 
place.  Our  fathers  trusted  in  Thee  ;  they  trusted, 
and  Thou  didst  deliver  them.  They  cried  unto 
Thee,  and  were  delivered  :  they  trusted  in  Thee, 
and  were  not  confounded.  But  I  am  a  worm, 
and  no  man ;  a  reproach  of  men,  and  despised 
of  the  people.  All  they  that  see  me  laughed  me 
to  scorn ;  they  spake  with  the  lips,  they  shook 
the  head  :  He  trusted  on  the  Lord  :  let  Him 
deliver  him,  let  Him  save  him,  since  he  desires 
Him.  For  Thou  art  He  that  took  me  out  of  the 
womb  ;  my  hope  from  the  breasts  of  my  mother  : 
I  was  cast  upon  Thee  from  the  womb.  Thou 
art  my  God  from  my  mother's  belly  :  be  not  far 
from  me,  for  trouble  is  near ;  for  there  is  none 
to  help.  Many  calves  have  compassed  me  ;  fat 
bulls  have  beset  me  round.  They  opened  their 
mouth  upon  me,  as  a  ravening  and  roaring  lion. 
All  my  bones  are  poured  out  and  dispersed  like 
water.  My  heart  has  become  like  wax  melting 
in  the  midst  of  my  belly.  My  strength  is  dried 
up  like  a  potsherd  ;  and  my  tongue  has  cleaved 
to  my  throat ;  and  Thou  hast  brought  me  into 
the  clust  of  death.  For  many  dogs  have  sur- 
rounded me  ;  the  assembly  of  the  wicked  have 
beset  me  round.  They  pierced  my  hands  and 
my  feet,  they  did  tell  all  my  bones.  They 
did  look  and  stare  upon  me  ;  they  parted  my 
garments  among  them,  and  cast  lots  upon  my 
vesture.  But  do  not  Thou  remove  Thine  assist- 
ance from  me,  O  Lord  :  give  heed  to  help  me  ; 
deliver  my  soul  from  the  sword,  and  my '  only- 


'  Probably  should  be  "  Thy." 


begotten  from  the  hand  of  the  dog.  Save  me 
from  the  lion's  mouth,  and  my  humility  from  the 
horns  of  the  unicorns.  I  will  declare  Thy  name 
to  my  brethren  ;  in  the  midst  of  the  Church  will 
I  praise  Thee.  Ye  that  fear  the  Lord,  praise 
Him  :  all  ye  the  seed  of  Jacob,  glorify  Him. 
Let  all  the  seed  of  Israel  fear  Him.'  " 

CHAP.    XCIX.  —  IN     THE     COMMENCEMENT     OF    THE 
PSALM    ARE    CHRIST'S    DYING   WORDS. 

And  when  I  had  said  these  words,  I  con- 
tinued :  "  Now  I  will  demonstrate  to  you  that 
the  whole  Psalm  refers  thus  to  Christ,  by  the 
words  which  I  shall  again  explain.  What  is 
said  at  first  —  '  O  God,  my  God,  attend  to  me  : 
why  hast  Thou  forsaken  me  ?  '  —  announced 
from  the  beginning  that  which  was  to  be  said  in 
the  time  of  Christ.  For  when  crucified,  He 
spake  :  '  O  God,  my  God,  why  hast  Thou  for- 
saken me  ?  '  And  what  follows  :  '  The  words  of 
my  transgressions  are  far  from  my  salvation.  O 
my  God,  I  will  cry  to  Thee  in  the  day-time,  and 
Thou  wilt  not  hear ;  and  in  the  night-season, 
and  it  is  not  for  want  of  understanding  in  me.' 
These,  as  well  as  the  things  which  He  was  to  do, 
were  spoken.  For  on  the  day  on  which  He  was 
to  be  crucified,^  having  taken  three  of  His  dis- 
ciples to  the  hill  called  Olivet,  situated  opposite 
to  the  temple  in  Jerusalem,  He  prayed  in  these 
words  :  '  Father,  if  it  be  possible,  let  this  cup 
pass  from  me.'  ^  And  again  He  prayed  :  "  Not 
as  1  will,  but  as  Thou  wilt ; '  ^  showing  by  this 
that  He  had  become  truly  a  suffering  man.  But 
lest  any  one  should  say,  He  did  not  know  then 
that  He  had  to  suffer.  He  adds  immediately  in 
the  Psalm  :  '  And  it  is  not  for  want  of  under- 
standing in  me.'  Even  as  there  was  no  igno- 
rance on  God's  part  when  He  asked  Adam 
where  he  was,  or  asked  Cain  where  Abel  was ; 
but  [it  was  done]  to  convince  each  what  kind 
of  man  he  was,  and  in  order  that  through  the 
record  [of  Scripture]  we  might  have  a  knowl- 
edge of  all :  so  likewise  Christ  declared  that 
ignorance  was  not  on  His  side,  but  on  theirs, 
who  thought  that  He  was  not  the  Christ,  but 
fancied  they  would  put  Him  to  death,  and  that 
He,  like  some  common  mortal,  would  remain  in 
Hades. 

CHAP.    C. IN    WHAT    SENSE     CHRIST    IS    [cALLED] 

JACOB,    AND    ISRAEL,    AND    SON    OF    MAN. 

"  Then  what  follows  — '  But  Thou,  the  praise 
of  Israel,  inhabitest  the  holy  place  '  —  declared 
that  He  is  to  do  something  worthy  of  praise  and 
wonderment,  being  about  to  rise  again  from  the 
dead  on  the  third  day  after  the  crucifixion ;  and 
this  He  has  obtained  from  the  Father.     For  I 


2  [Jewish  computation  of  the  evening  as  part  of  the  succeeding 
day.] 

■3  Matt.  XXVI.  39. 
4  Ibid. 


DIALOGUE   WITH   TRYPHO. 


249 


have  showed  already  that  Christ  is  called  both 
Jacob  and  Israel ;  and  I  have  proved  that  it  is 
not  in  the  blessing  of  Joseph  and  Judah  alone 
that  what  relates  to  Him  was  proclaimed  mys- 
teriously, but  also  in  the  Gospel  it  is  written 
that  He  said  :  '  All  things  are  delivered  unto  me 
by  My  Father ; '  and,  '  No  man  knoweth  the 
Father  but  the  Son  ;  nor  the  Son  but  the  Father, 
and  they  to  whom  the  Son  will  reveal  Him.' ' 
Accordingly  He  revealed  to  us  all  that  we  have 
perceived  by  His  grace  out  of  the  Scriptures,  so 
that  we  know  Him  to  be  the  first-begotten  of 
God,  and  to  be  before  all  creatures ;  likewise 
to  be  the  Son  of  the  patriarchs,  since  He  as- 
sumed flesh  by  the  Virgin  of  their  family,  and 
submitted  to  become  a  man  without  comeliness, 
dishonoured,  and  subject  to  suffering.  Hence, 
also,  among  His  words  He  said,  when  He  was 
discoursing  about  His  future  sufferings  :  '  The 
Son  of  man  must  suffer  many  things,  and  be 
rejected  by  the  Pharisees  and  Scril)es,  and  be 
crucified,  and  on  the  third  day  rise  again.'-  He 
said  then  that  He  was  the  Son  of  man,  either 
because  of  His  birth  by  the  Virgin,  who  was,  as 
I  said,  of  the  family  of  David,^  and  Jacob,  and 
Isaac,  and  i\.braham ;  or  because  Adam  ■♦  was 
the  father  both  of  Himself  and  of  those  who 
have  been  first  enumerated  from  whom  Mary 
derives  her  descent.  For  we  know  that  the 
fathers  of  women  are  the  fathers  likewise  of 
those  children  whom  their  daughters  bear.  For 
[Christ]  called  one  of  His  disciples  —  previously 
known  by  the  name  of  Simon  —  Peter  ;  since  he 
recognised  Him  to  be  Christ  the  Son  of  God,  by 
the  revelation  of  His  Father :  and  since  we  find 
it  recorded  in  the  memoirs  of  His  apostles  that 
He  is  the  Son  of  God,  and  since  we  call  Him 
the  Son,  we  have  understood  that  He  proceeded 
before  all  creatures  from  the  Father  by  His 
power  and  will  (for  He  is  addressed  in  the  writ- 
ings of  the  prophets  in  one  way  or  another  as 
Wisdom,  and  the  Day,5  and  the  East,  and  a 
Sword,  and  a  Stone,  and  a  Rod,  and  Jacob,  and 
Israel)  ;  and  that  He  became  man  by  the  Virgin, 
in  order  that  the  disobedience  which  proceeded 
from  the  serpent  might  receive  its  destruction  in 
the  same  manner  in  which  it  derived  its  origin. 
For  Eve,  who  was  a  virgin  and  undefiled,  having 
conceived  the  word  of  the  serpent,  brought 
forth  disobedience  and  death.  But  the  Virgin 
Mary  received  faith   and   joy,  when    the    angel 


1  Matt.  xi.  27. 

2  Matt.  .\vi.  21. 

3  [Note  this  testimony  to  Mary's  descent  from  David.] 

*  The  text  is,  avTov  TOf  ' A^paafx  warepa.  Thirlby  proposed 
avTov  Tou  'ASaix'.  Maranus  changed  this  into  ax/Tov  tov  'Afiafi 
irarepa, 

S  It  is  not  easy,  says  Maranus,  to  say  in  what  Scripture  Christ  is 
so  called.  [Clearly  he  refers  to  the  Ilayspring  (St.  Luke,  ii.  78)  as 
the  LXX.  render  many  texts  of  the  O.  T.  Sec  Zech.  iii.  8.]  Per- 
haps Justin  had  in  his  mind  the  passage,  "  This  is  the  day  which  the 
Lord  hath  made"  (Ps.  cxviii.  24).  Clem.  Alex,  teaches  that  Christ 
is  here  referred  to. 


Gabriel  announced  the  good  tidings  to  her  that 
the  Spirit  of  the  Lord  would  come  upon  her, 
and  the  power  of  the  Highest  would  overshadow 
her  :  wherefore  also  the  Holy  Thing  begotten 
of  her  is  the  Son  of  God ;  ^  and  she  replied, 
'  Be  it  unto  me  according  to  thy  word.'  "  7  And 
by  her  has  He  been  born,  to  whom  we  have 
proved  so  many  Scriptures  refer,  and  by  whom 
God  destroys  both  the  serpent  and  those  angels 
and  men  who  are  like  him ;  but  works  deliver- 
ance from  death  to  those  who  repent  of  their 
wickedness  and  beheve  upon  Him. 

CH.\P.    CL  —  CHRIST   REFERS    ALL    THINGS   TO   THE 
FATHER. 

"  Then  what  follows  of  the  Psalm  is  this,  in 
which  He  says  :  '  Our  fathers  trusted  in  Thee ; 
they  trusted,  and  Thou  didst  deliver  them. 
They  cried  unto  Thee,  and  were  not  confounded. 
But  I  am  a  worm,  and  no  man  ;  a  reproach  of 
men,  and  despised  of  the  people  ; '  which  show 
that  He  admits  them  to  be  His  fathers,  who 
trusted  in  God  and  were  saved  by  Him,  who 
also  were  the  fathers  of  the  Virgin,  by  whom 
He  was  born  and  became  man  ;  and  He  fore- 
tells that  He  shall  be  saved  by  the  same  God, 
but  boasts  not  in  accomplishing  anything  through 
His  own  will  or  might.  For  when  on  earth  He 
acted  in  the  very  same  manner,  and  answered 
to  one  who  addressed  Him  as  '  Good  Master : ' 
'  Why  callest  thou  me  good  ?  One  is  good,  my 
Father  who  is  in  heaven.'  ^  But  when  He  says, 
'  I  am  a  worm,  and  no  man ;  a  reproach  of  men, 
and  despised  of  the  people,'  He  prophesied  the 
things  which  do  exist,  and  which  happen  to 
Him.  For  we  who  believe  on  Him  are  every- 
where a  reproach,  '  despised  of  the  people ; ' 
for,  rejected  and  dishonoured  by  your  nation, 
He  suffered  those  indignities  which  you  planned 
against  Him.  And  the  following:  'AH  they 
that  see  me  laughed  me  to  scorn ;  they  spake 
with  the  lips,  they  shook  the  head  :  He  trusted 
in  the  Lord ;  let  Him  deliver  him,  since  he 
desires  Him  ; '  this  likewise  He  foretold  should 
happen  to  Him.  For  they  that  saw  Him  cruci- 
fied shook  their  heads  each  one  of  them,  and 
distorted  their  lips,  and  twisting  their  noses  to 
each  other,''  they  spake  in  mockery  the  words 
which  are  recorded  in  the  memoirs  of  His  apos- 
tles :  '  He  said  he  was  the  Son  of  God  :  let  him 
come  down ;  let  God  save  him.' 

CHAP.  CII.  —  THE  PREDICTION  OF  THE  EVENTS 
WHICH  HAPPENED  TO  CHRIST  WHEN  HE  WAS 
BORN.       WHY    GOD    PERMITTED    IT. 

"  And   what   follows  — '  My  hope    from   the 

6  Luke  i.  35.     See  Meyer  t'n  loc. 

7  Luke  i.  38. 

*  Luke  xviii.  iS  f. 

9  The  text  is  corrupt,  and  the  meaning  doubtful.  Otto  translates: 
naribus  inter  se  certantei. 


250 


DIALOGUE   WITH    TRYPHO. 


breasts  of  my  mother.  On  Thee  have  I  been 
cast  from  the  womb  ;  from  my  mother's  belly 
Thou  art  my  God :  for  there  is  no  helper. 
Many  calves  have  compassed  me ;  fat  bulls 
have  beset  me  round.  They  opened  their 
mouth  upon  me,  as  a  ravening  and  a  roaring 
lion.  All  my  bones  are  poured  out  and  dis- 
persed like  water.  My  heart  has  become  like 
wax  melting  in  the  midst  of  ray  belly.  My 
strength  is  become  dry  like  a  potsherd  ;  and  my 
.tongue  has  cleaved  to  my  throat '  —  foretold 
what  would  come  to  pass ;  for  the  statement, 
'  My  hope  from  the  breasts  of  my  mother,'  [is 
thus  explained].  As  soon  as  He  was  born  in 
Bethlehem,  as  I  previously  remarked,  king 
Herod,  having  learned  from  the  Arabian  Magi 
about  Him,  made  a  plot  to  put  Him  to  death  ; 
and  by  God's  command  Joseph  took  Him  with 
Mary  and  departed  into  Egypt.  For  the  Father 
had  decreed  that  He  whom  He  had  begotten 
should  be  put  to  death,  but  not  before  He  had 
grown  to  manhood,  and  proclaimed  the  word 
which  proceeded  from  Him.  But  if  any  of  you 
say  to  us,  Could  not  God  rather  have  put  Herod 
to  death  ?  I  return  answer  by  anticipation : 
Could  not  God  have  cut  off  in  the  beginning 
the  serpent,  so  that  he  exist  not,  rather  than 
have  said,  '  And  I  will  put  enmity  between  him 
and  the  woman,  and  between  his  seed  and  her 
seed  ?  ' '  Could  He  not  have  at  once  created  a 
multitude  of  men?  But  yet,  since  He  knew 
that  it  would  be  good.  He  created  both  angels 
and  men  free  to  do  that  which  is  righteous,  and 
He  appointed  periods  of  time  during  which  He 
knew  it  would  be  good  for  them  to  have  the 
exercise  of  free-will ;  and  because  He  likewise 
knew  it  would  be  good,  He  made  general  and 
particular  judgments ;  each  one's  freedom  of 
will,  however,  being  guarded.  Hence  Scripture 
says  the  following,  at  the  destruction  of  the 
tower,  and  division  and  alteration  of  tongues  : 
'  And  the  Lord  said.  Behold,  the  people  is  one, 
and  they  have  all  one  language  ;  and  this  they 
have  begun  to  do  :  and  now  nothing  will  be 
restrained  from  them  of  all  which  they  have 
attempted  to  do. '  ^  And  the  statement,  '  My 
strength  is  become  dry  like  a  potsherd,  and  my 
tongue  has  cleaved  to  my  throat,'  was  also  a 
prophecy  of  what  would  be  done  by  Him  accord- 
ing to  the  Father's  will.  For  the  power  of  His 
strong  word,  by  which  He  always  confuted  the 
Pharisees  and  Scribes,  and,  in  short,  all  your 
nation's  teachers  that  questioned  Him,  had  a 
cessation  like  a  plentiful  and  strong  spring,  the 
waters  of  which  have  been  turned  off,  when  He 
kef)t  silence,  and  chose  to  return  no  answer  to 
any  one  in  the  presence  of  Pilate  ;  as  has  been 
declared   in   the   memoirs   of  His   apostles,  in 


'  Gen.  iii.  15. 
2  Gen.  xi.  6. 


order  that  what  is  recorded  by  Isaiah  might 
have  efficacious  fruit,  where  it  is  written,  '  The 
Lord  gives  me  a  tongue,  that  I  may  know  when 
I  ought  to  speak.'  ^  Again,  when  He  said, 
'  Thou  art  my  God ;  be  not  far  from  me,'  He 
taught  that  all  men  ought  to  hope  in  God  who 
created  all  things,  and  seek  salvation  and  help 
from  Him  alone ;  and  not  suppose,  as  the  rest 
of  men  do,  that  salvation  can  be  obtained  by 
birth,  or  wealth,  or  strength,  or  wisdom.  And 
such  have  ever  been  your  practices :  at  one 
time  you  made  a  calf,  and  always  you  have 
shown  yourselves  ungrateful,  murderers  of  the 
righteous,  and  proud  of  your  descent.  For  if 
the  Son  of  God  evidently  states  that  He  can  be 
saved,  [neither]  ^  because  He  is  a  son,  nor  be- 
cause He  is  strong  or  wise,  but  that  without  God 
He  cannot  be  saved,  even  though  He  be  sinless, 
as  Isaiah  declares  in  words  to  the  effect  that 
even  in  regard  to  His  very  language  He  com- 
mitted no  sin  (for  He  committed  no  iniquity  or 
guile  with  His  mouth),  how  do  you  or  others 
who  expect  to  be  saved  without  this  hope,  sup- 
pose that  you  are  not  deceiving  yourselves  ? 

CHAP.   cm. THE  PHARISEES  ARE  THE  BULLS  :  THE 

ROARING   LION   IS   HEROD   OR  THE   DEVIL. 

"  Then  what  is  next  said  in  the  Psalm  — '  For 
trouble  is  near,  for  there  is  none  to  help  me. 
Many  calves  have  compassed  me  ;  fat  bulls  have 
beset  me  round.  They  opened  their  mouth 
upon  me  as  a  ravening  and  roaring  lion.  All 
my  bones  are  poured  out  and  dispersed  like 
water,'  —  was  likewise  a  prediction  of  the  events 
which  happened  to  Him.  For  on  that  night 
when  some  of  your  nation,  who  had  been  sent 
by  the  Pharisees  and  Scribes,  and  teachers,^ 
came  upon  Him  from  the  Mount  ^  of  Olives, 
those  whom  Scripture  called  butting  and  prema- 
turely destructive  calves  surrounded  Him.  And 
the  expression,  '  Fat  bulls  have  beset  me  round,' 
He  spoke  beforehand  of  those  who  acted  simi- 
larly to  the  calves,  when  He  was  led  before  your 
teachers.  And  the  Scripture  described  them  as 
bulls,  since  we  know  that  bulls  are  authors  of 
calves'  existence.  As  therefore  the  bulls  are  the 
begetters  of  the  calves,  so  your  teachers  were  the 
cause  why  their  children  went  out  to  the  Mount 
of  Olives  to  take  Him  and  bring  Him  to  them. 
And  the  expression,  '  For  there  is  none  to  help,' 
is  also  indicative  of  what  took  place.  For  there 
was  not  even  a  single  man  to  assist  Him  as  an 
innocent  person.  And  the  expression,  '  They 
opened  their  mouth  upon  me  like  a  roaring  lion,' 


3  isa.  1.  4. 

*  Not  found  in  Mss. 

5  Ktti  Twv  Si&a<TKd\u)v,  adopted  instead  of  KOTa  TT)r  Si.&aa-Ka\iav, 
"  according  to  their  instructions." 

6  aTTo  ToO  bpov;.  Justin  seems  to  have  supposed  that  the  Jews 
came  on  Christ  from  some  point  of  the  hill  while  He  was  in  the  valley 
below.     'Eirl  toO  opous  and  «Jrl  to  opos  have  been  suggested. 


DIALOGUE   WITH    TRYPHO. 


251 


designates  him  who  was  then  king  of  the  Jews, 
and  was  called  Herod,  a  successor  of  the  Herod 
who,  when  Christ  was  born,  slew  all  the  infants 
in  Bethlehem  born  about  the  same  time,  because 
he  imagined  that  amongst  them  He  would  as- 
suredly be  of  whom  the  Magi  from  Arabia  had 
spoken  ;  for  he  was  ignorant  of  the  will  of  Him 
that  is  stronger  than  all,  how  He  had  commanded 
Joseph  and  Mary  to  take  the  Child  and  depart 
into  Egypt,  and  tliere  to  remain  until  a  revelation 
should  again  be  made  to  them  to  return  into 
their  own  country.  And  there  they  did  remain 
until  Herod,  who  slew  the  infants  in  Bethlehem, 
was  dead,  and  Archelaus  had  succeeded  him. 
And  he  died  before  Christ  came  to  the  dispensa- 
tion on  the  cross  which  was  given  Him  by  His 
Father.  And  when  Herod  succeeded  Archelaus,. 
having  received  the  authority  which  had  been 
allotted  to  him,  Pilate  sent  to  him  by  way  of 
compliment  Jesus  bound  ;  and  God  foreknowing 
that  this  would  happen,  had  thus  spoken  :  'And 
they  brought  Him  to  the  Assyrian,  a  present  to 
the  king.'  '  Or  He  meant  the  devil  by  the  lion 
roaring  against  Him  :  whom  Moses  calls  the  ser- 
pent, but  in  Job  and  Zechariah  he  is  called  the 
devil,  and  by  Jesus  is  addressed  as  Satan,  show- 
ing that  a  compounded  name  was  acquired  by 
him  from  the  deeds  which  he  performed.  For 
'  Sata'  in  the  Jewish  and  Syrian  tongue  means 
apostate  ;  and  '  Nas'  is  the  word  from  which  he 
is  called  by  interpretation  the  serpent,  i.e.,  accord- 
ing to  the  interpretation  of  the  Hebrew  term, 
from  both  of  which  there  arises  the  single  word 
Satanas.  For  this  devil,  when  [Jesus]  went  up 
from  the  river  Jordan,  at  the  time  when  the  voice 
spake  to  Him,  '  Thou  art  my  Son  :  this  day  have 
I  begotten  Thee,'  ^  is  recorded  in  the  memoirs 
of  the  apostles  to  have  come  to  Him  and  tempted 
Him,  even  so  far  as  to  say  to  Him,  '  Worship 
me  ; '  and  Christ  answered  him,  '  Get  thee  be- 
hind me,  Satan  :  thou  shalt  worship  the  Lord 
thy  God,  and  Him  only  shalt  thou  serve.'  ^  For 
as  he  had  deceived  Adam,  so  he  hoped  ■»  that 
he  might  contrive  some  mischief  against  Christ 
also.  Moreover,  the  statement,  '  All  my  bones 
are  poured  out  5  and  dispersed  like  water ;  my 
heart  has  become  like  wax,  melting  in  the  midst 
of  my  belly,'  was  a  prediction  of  that  which 
happened  to  Him  on  that  night  when  men  came 
out  against  Him  to  the  Mount  of  Olives  to  seize 
Him.  For  in  the  memoirs  which  I  say  were 
drawn  up  by  His  apostles  and  those  who  followed 
them,  [it  is  recorded]  that  His  sweat  fell  down 
like  drops  of  blood  while  He  was  praying,  and 
saying,  '  If  it  be  possible,  let  this  cup  pass  :  '  ^ 


1  Hos.  X.  6. 

2  Ps.  ii.  7;  comp.  Matt.  iii.  17. 

3  .Matt.  iv.  9,  10. 

^  Literally,  "  said." 

5  Maranus  says  it  is  hardly  to  be  doubted  that  Justin  read,  "  I  am 
poured  out  like  water,"  etc. 
^  Luke  xxii.  44,  42. 


His  heart  and  also  His  bones  trembling ;  His 
heart  being  like  wax  melting  in  His  belly  :  ^  in 
order  that  we  may  perceive  that  the  Father 
wished  His  Son  really  ^  to  undergo  such  suffer- 
ings for  our  sakes,  and  may  not  say  that  He, 
being  the  Son  of  God,  did  not  feel  what  was 
happening  to  Him  and  inflicted  on  Him. 
Further,  the  expression,  '  My  strength  is  dried 
up  like  a  potsherd,  and  my  tongue  has  cleaved 
to  my  throat,'  was  a  prediction,  as  I  previously 
remarked,  of  that  silence,  when  He  who  con- 
victed all  your  teachers  of  being  unwise  returned 
no  answer  at  all. 

CH.\P.    CIV.  —  CIRCUMSTANCES    OF    CHRIST'S    DE.\TH 
ARE    PREDICTED    IN    THIS    P.SALM. 

"  And  the  statement,  '  Thou  hast  brought  me 
into  the  dust  of  death  ;  for  many  dogs  have  sur- 
rounded me  :  the  assembly  of  the  wicked  have 
beset  me  round.  They  pierced  my  hands  and 
my  feet.  They  did  tell  all  my  bones.  They  did 
look  and  stare  upon  me.  They  parted  my  gar- 
ments among  them,  and  cast  lots  upon  my  ves- 
ture,' —  was  a  prediction,  as  I  said  before,  of  the 
death  to  which  the  synagogue  of  the  wicked 
would  condemn  Him,  whom  He  calls  both  dogs 
and  hunters,  declaring  that  those  who  hunted 
Him  were  both  gathered  together  and  assiduously 
striving  to  condemn  Him,  And  this  is  recorded 
to  have  happened  in  the  memoirs  of  His  apos- 
tles. And  I  have  shown  that,  after  His  crucifix- 
ion, they  who  crucified  Him  parted  His  garments 
among  them. 

CHAP.  CV. THE  PSALM  AL.SO  PREDICTS  THE  CRU- 
CIFIXION AND  THE  SUBJECT  OF  THE  LAST  PRAYERS 
OF   CHRIST   ON    EARTH. 

"  And  what  follows  of  the  Psalm, — '  But  Thou, 
Lord,  do  not  remove  Thine  a.ssistance  from  me  ; 
give  heed  to  help  me.  Deliver  my  soul  from 
the  sword,  and  my  ^  only-begotten  from  the  hand 
of  the  dog ;  save  me  from  the  lion's  mouth,  and 
my  humility  from  the  horns  of  the  unicorns,'  — 
was  also  information  and  prediction  of  the  events 
which  should  befall  Him.  For  I  have  already 
proved  that  He  was  the  only-begotten  of  the 
Father  of  all  things,  being  begotten  in  a  peculiar 
manner  Word  and  Power  by  Him,  and  having 
afterwards  become  man  through  the  Virgin,  as 
we  have  learned  from  the  memoirs.  Moreover, 
it  is  similarly  foretold  that  He  would  die  by  cru- 
cifixion. For  the  passage,  '  Deliver  my  soul 
from  the  sword,  and  my '°  only-begotten  from  the 
hand  of  the  dog  ;  save  me  from  the  lion's  mouth, 
and  my  .humility  from  the  horns  of  the  unicorns,' 
is  indicative  of  the  suffering  by  which  He  should 


7  [Breast,  rather.     The  (koi'At))  cavity  of  the  nobler  viscera.'] 

8  Justin  refers  to  the  opinion  of  the  Docetes,  that  Christ  sufllered 
in  appearance  merely,  and  not  in  reality. 

»  See  note  on  chap,  xcviii. 
10  Ibid. 


252 


DIALOGUE   WITH   TRYPHO. 


die,  i.e.,  by  crucifixion.  For  the  '  horns  of  the 
unicorns,'  I  have  aheady  explained  to  you,  are 
the  figure  of  the  cross  only.  And  the  prayer 
that  His  soul  should  be  saved  from  the  sword, 
and  lion's  mouth,  and  hand  of  the  dog,  was  a 
prayer  that  no  one  should  take  possession  of 
His  soul :  so  that,  when  we  arrive  at  the  end  of 
life,  we  may  ask  the  same  petition  from  God,  who 
is  able  to  turn  away  every  shameless  evil  angel 
from  taking  our  souls.  And  that  the  souls  sur- 
vive, I  have  shown '  to  you  from  the  fact  that 
the  soul  of  Samuel  was  called  up  by  the  witch, 
as  Saul  demanded.  And  it  appears  also,  that 
all  tlie  souls  of  similiar  righteous  men  and  proph- 
ets fell  under  the  dominion  of  such  powers,  as  is 
indeed  to  be  inferred  from  the  very  facts  in  the 
case  of  that  witch.  Hence  also  God  by  His  Son 
teaches  ^  us  for  whose  sake  these  things  seem  to 
have  been  done,  always  to  strive  earnestly,  and 
at  death  to  pray  that  our  souls  may  not  fall  into 
the  hands  of  any  such  power.  For  when  Christ 
was  giving  up  His  spirit  on  the  cross.  He  said, 
'  Father,  into  Thy  hands  I  commend  my  spirit,'  ^ 
as  I  have  learned  also  from  the  memoirs.  For 
He  exhorted  His  disciples  to  surpass  the  phari- 
saic  way  of  living,  with  the  warning,  that  if  they 
did  not,  they  might  be  sure  they  could  not  be 
saved ;  and  these  words  are  recorded  in  the 
memoirs :  '  Unless  your  righteousness  exceed 
that  of  the  Scribes  and  Pharisees,  ye  shall  not 
enter  into  the  kingdom  of  heaven.'  ■* 

CHAP.  cvi.  —  Christ's  resurrection  is  fore- 
told  m  THE   CONCLUSION   OF  THE  PSALM. 

"  The  remainder  of  the  Psalm  makes  it  mani- 
fest that  He  knew  His  Father  would  grant  to 
Him  all  things  which  He  asked,  and  would  raise 
Him  from  the  dead  ;  and  that  He  urged  all  who 
fear  God  to  praise  Him  because  He  had.  compas- 
sion on  all  races  of  believing  men,  through  the 
mystery  of  Him  who  was  crucified  ;  and  that  He 
stood  in  the  midst  of  His  brethren  the  apostles 
(who  repented  of  their  flight  from  Him  when  He 
was  crucified,  after  He  rose  from  the  dead,  and 
after  they  were  persuaded  by  Himself  that,  before 
His  passion  He  had  mentioned  to  them  that  He 
must  suffer  these  things,  and  that  they  were  an- 
nounced beforehand  by  the  prophets),  and  when 
living  with  them  sang  praises  to  God,  as  is  made 
evident  in  the  memoirs  of  the  apostles.  The 
words  are  the  following :  '  I  will  declare  Thy 
name  to  my  brethren  ;  in  the  midst  of  the  Church 
will  I  praise  Thee.  Ye  that  fear  the  Lord,  praise 
Him ;  all   ye,  the  seed  of  Jacob,  glorify  Him. 


'  This  demonstration  is  not  given.  \\i  could  not  be.  The  woman 
was  herself  frightened  by  the  direct  interposition  of  God.  i.  Sam. 
xxviii.  12,  13.] 

2  Sylburg  proposed  iiicaiovs  yiveadai  for  5i  ov<;  yiv,  "  to  strive 
earnestly  to  become  righteous,  and  at  deatli  to  pray." 

^  Luke  xxiii.  46. 

*  Matt.  V.  20. 


Let  all  the  seed  of  Israel  fear  Him.'  And  when 
it  is  said  that  He  changed  the  name  of  one  of 
the  apostles  to  Peter ;  and  when  it  is  written  in 
the  memoirs  of  Him  that  this  so  happened,  as 
well  as  that  He  changed  the  names  of  other  two 
brothers,  the  sons  of  Zebedee,  to  Boanerges, 
which  means  sons  of  thunder ;  this  was  an  an- 
nouncement of  the  fact  that  it  was  He  by  whom 
Jacob  was  called  Israel,  and  Oshea  called  Jesus 
(Joshua),  under  whose  name  the  people  who 
survived  of  those  that  came  from  Egypt  were 
conducted  into  the  land  promised  to  the  patri- 
archs. And  that  He  should  arise  like  a  star 
from  the  seed  of  Abraham,  Moses  showed  before- 
hand when  he  thus  said,  '  A  star  shall  arise  from 
Jacob,  and  a  leader  from  Israel ; '  s  and  another 
Scripture  says,  '  Behold  a  man ;  the  East  is  His 
name.'  ^  Accordingly,  when  a  star  rose  in  heaven 
at  the  time  of  His  birth,  as  is  recorded  in  the 
memoirs  of  His  apostles,  the  Magi  from  Arabia, 
recognising  the  sign  by  this,  came  and  wor- 
shipped Him. 

CHAP.    CVII. — THE    SAME    IS    TAUGHT    FROM    THE 
HISTORY    OF    JONAH. 

"  And  that  He  would  rise  again  on  the  third 
day  after  the  crucifixion,  it  is  written  ^  in  the 
memoirs  that  some  of  your  nation,  questioning 
Him,  said,  '  Show  us  a  sign  ; '  and  He  replied  to 
them,  '  An  evil  and  adulterous  generation  seeketh 
after  a  sign ;  and  no  sign  shall  be  given  them, 
save  the  sign  of  Jonah.'  And  since  He  spoke 
this  obscurely,  it  was  to  be  understood  by  the 
audience  that  after  His  crucifixion  He  should  rise 
again  on  the  third  day.  And  He  showed  that 
your  generation  was  more  wicked  and  more  adul- 
terous than  the  city  of  Nineveh ;  for  the  latter, 
when  Jonah  preached  to  them,  after  he  had  been 
cast  up  on  the  third  day  from  the  belly  of  the 
great  fish,  that  after  three  (in  other  versions, 
forty)  ^  days  they  should  all  perish,  proclaimed  a 
fast  of  all  creatures,  men  and  beasts,  with  sack- 
cloth, and  with  earnest  lamentation,  with  true 
repentance  from  the  heart,  and  turning  away 
from  unrighteousness,  in  the  belief  that  God  is 
merciful  and  kind  to  all  who  turn  from  wicked- 
ness ;  so  that  the  king  of  that  city  himself,  with 
his  nobles  also,  put  on  sackcloth  and  remained 
fasting  and  praying,  and  obtained  their  request 
that  the  city  should  not  be  overthrown.  But  when 
Jonah  was  grieved  that  on  the  (fortieth)  third 
day,  as  he  proclaimed,  the  city  was  not  over- 
thrown, by  the  dispensation  of  a  gourd  ^  springing 
up  from  the  earth  for  him,  under  which  he  sat 


5  Num.  xxiv.  17. 

*  [Or,  "  Dayspring."]     Zcch.  vi.  12  (according  to  LXX.). 

7  Matt.  xii.  38  f. 

8  In  the  LXX.  only  three  days  are  recorded,  though  in  the  He- 
brew and  other  versions  yor/y.  The  parenthetic  clause  is  probably 
the  work  of  a  transcriber. 

9  Read  Ki,Kvi>va  fur  aiKviava, 


DIALOGUE   WITH    TRYPHO. 


-^Dj 


and  was  shaded  from  the  heat  (now  the  gourd 
had  sprung  up  suddenly,  and  Jonah  had  neither 
planted  nor  watered  it,  but  it  had  come  up  all  at 
once  to  afford  him  shade),  and  by  the  other  dis- 
pensation of  its  withering  away,  for  which  Jonah 
grieved,  [God]  convicted  him  of  l)eing  unjustly 
displeased  because  the  city  of  Nineveh  had  not 
been  overthrown,  and  said,  'Thou  hast  had  pity  on 
the  gourd,  for  the  which  thou  hast  not  laboured, 
neither  niadest  it  grow ;  which  came  up  in  a 
night,  and  perished  in  a  night.  And  shall  I  not 
spare  Nineveh,  the  great  city,  wherein  dwell 
more  than  six  score  thousand  persons  that  can- 
not discern  between  their  right  hand  and  their 
left  hand  ;  and  also  much  cattle  ? ' ' 

CHAP.    CVIII. THE   RESURRECTION   OF   CHRIST   DID 

NOT  CONVERT  THE  JEWS.  BUT  THROUGH  THE 
WHOLE  WORLD  THEY  HAVE  SENT  MEN  TO  AC- 
CUSE   CHRIST. 

"  And  though  all  the  men  of  your  nation  knew 
the  incidents  in  the  life  of  Jonah,  and  though 
Christ  said  amongst  you  that  He  would  give 
the  sign  of  Jonah,  exhorting  you  to  repent  of 
your  wicked  deeds  at  least  after  He  rose  again 
from  the  dead,  and  to  mourn  before  God  as  did 
the  Ninevites,  in  order  that  your  nation  and  city 
might  not  be  taken  and  destroyed,  as  they  have 
been  destroyed ;  yet  you  not  only  have  not  re- 
pented, after  you  learned  that  He  rose  from 
the  dead,  but,  as  I  said  before,-  you  have  sent 
chosen  and  ordained  men  throughout  all  the 
world  to  proclaim  that  a  godless  and  lawless 
heresy  had  sprung  from  one  Jesus,  a  Galilcean 
deceiver,  whom  we  crucified,  but  his  disciples 
stole  him  by  night  from  the  tomb,  where  he  was 
laid  when  unfastened  from  the  cross,  and  now 
deceive  men  by  asserting  that  he  has  risen  from 
the  dead  and  ascended  to  heaven.  Moreover, 
you  accuse  Him  of  having  taught  those  godless, 
lawless,  and  unholy  doctrines  which  you  mention 
to  the  condemnation  of  those  who  confess  Him 
to  be  Christ,  and  a  Teacher  from  and  Son  of 
God.  Besides  this,  even  when  your  city  is  cap- 
tured, and  your  land  ravaged,  you  do  not  repent, 
but  dare  to  utter  imprecations  on  Him  and  all 
who  believe  in  Him.  Yet  we  do  not  hate  you 
or  those  who,  by  your  means,  have  conceived 
such  prejudices  against  us ;  but  we  pray  that 
even  now  all  of  you  may  repent  and  obtain  mercy 
from  God,  the  compassionate  and  long-suffering 
Father  of  all. 

CHAP.    CIX. THE   CONVERSION   OF    THE    GENTILES 

HAS    BEEN    PREDICTED    BY    JMICAH. 

"  But  that  the  Gentiles  would  repent  of  the 
evil  in  which  they  led  erring  lives,  when  they 
heard  the    doctrine    preached   by  His  apostles 


'  Jonah  iv.  lo  f. 
*  Chap.  xvii. 


from  Jerusalem,  and  which  they  learned  ^  tlirough 
them,  suffer  me  to  show  you  by  (juoting  a  short 
statement  from  the  prophecy  of  Micah,  one  of 
the  twelve  [minor  prophets].  This  is  as  follows  : 
'  And  in  the  last  days  the  mountain  of  the  Lxjrd 
shall  be  manifest,  established  on  the  tojj  of  the 
mountains  ;  it  shall  be  exalted  above  the  hills, 
and  people  shall  flow  unto  it.-»  And  many  na- 
tions shall  go,  and  say,  Come,  let  us  go  up  to 
the  mountain  of  the  Lord,  and  to  the  house  of 
the  God  of  Jacob  ;  and  they  shall  enlighten. us 
in  His  way,  and  we  shall  walk  in  His  paths  :  for 
out  of  Zion  shall  go  forth  the  law,  and  the  word 
of  the  Lord  from  Jerusalem.  And  He  shall 
judge  among  many  peoples,  and  shall  rebuke 
strong  nations  afar  off ;  and  they  shall  beat  their 
swords  into  ploughshares,  and  their  spears  into 
sickles  :  nation  shall  not  lift  up  a  sword  against 
nation,  neither  shall  they  learn  war  any  more. 
And  each  man  shall  sit  under  his  vine  and  under 
his  fig  tree  ;  and  there  shall  be  none  to  terrify : 
for  the  mouth  of  the  Lord  of  hosts  hath  spoken 
it.  For  all  people  will  walk  in  the  name  of 
their  gods  ;  but  we  will  walk  in  the  name  of  the 
Lord  our  God  for  ever.  And  it  shall  come  to 
pass  in  that  day,  that  I  will  assemble  her  that  is 
afflicted,  and  gather  her  that  is  driven  out,  and 
whom  I  had  plagued ;  and  I  shall  make  her  that 
is  afflicted  a  remnant,  and  her  that  is  oppressed 
a  strong  nation.  And  the  Lord  shall  reign  over 
them  in  Mount  Zion  from  henceforth,  and  even 
for  ever.'  "  5 

CHAP.  ex. — A  PORTION  OF  THE  PROPHEC\'  AL- 
READY FULFILLED  IN  THE  CHRISTIANS  :  THE 
REST  SHALL  BE  FULFILLED  AT  THE  SECOND 
ADVENT. 

And  when  I  had  finished  these  words,  I  con- 
tinued :  "  Now  I  am  aware  that  your  teachers, 
sirs,  admit  the  whole  of  the  words  of  this  pas- 
sage to  refer  to  Christ ;  and  I  am  likewise  aware 
that  they  maintain  He  has  not  yet  come  ;  or  if 
they  say  that  He  has  come,  they  assert  that  it 
is  not  known  who  He  is  ;  but  when  He  shall 
become  manifest  and  glorious,  then  it  shall  be 
known  who  He  is.  And  then,  they  say,  the 
events  mentioned  in  this  passage  shall  happen, 
just  as  if  there  was  no  fruit  as  yet  from  the  words 
of  the  prophecy.  O  unreasoning  men  !  under- 
standing not  what  has  been  pro\ed  by  all  these 
passages,  that  two  advents  of  Christ  have  been 
announced  :  the  one,  in  which  He  is  set  forth  as 
suffering,  inglorious,  dishonoured,  and  crucified  ; 
but  the  other,  in  which  He  shall  come  from 
heaven  with  glory,  when  the  man  of  apostasy,*^ 
v/ho   speaks   strange    things   against   the    Most 


3  Read  liaBovra  for  iraBovra. 

*  Literally,  "  people  shall  place  a  river  in  it." 

5  Mic.  iv.  I  ff. 

6  2  Thess.  iL  3;  and  see  chap,  xxxii. 


254 


DIALOGUE    WITH    TRYPHO. 


High,  shall  venture  to  do  unlawful  deeds  on  the 
earth  against  us  the  Christians,  who,  having 
learned  the  true  worship  of  God  from  the  law, 
and  the  word  which  went  forth  from  Jerusalem 
by  means  of  the  apostles  of  Jesus,  have  fled  for 
safety  to  the  God  of  Jacob  and  God  of  Israel ; 
and  we  who  were  filled  with  war,  and  mutual 
slaughter,  and  every  wickedness,  have  each 
through  the  whole  earth  changed  our  warlike 
weapons,  —  our  swords  into  ploughshares,  and 
our  spears  into  implements  of  tillage,  —  and  we 
cultivate  piety,  righteousness,  philanthropy,  faith, 
and  hope,  which  we  have  from  the  Father  Him- 
self through  Him  who  was  crucified ;  and  sitting 
each  under  his  vine,  i.e.,  each  man  possessing 
his  own  married  wife.  For  you  are  aware  that 
the  prophetic  word  says,  '  And  his  wife  shall  be 
like  a  fruitful  vine.' '  Now  it  is  evident  that  no 
one  can  terrify  or  subdue  us  who  have  believed 
in  Jesus  over  all  the  world.  For  it  is  plain  that, 
though  beheaded,  and  crucified,  and  thrown  to 
wild  beasts,  and  chains,  and  fire,  and  all  other 
kinds  of  torture,  we  do  not  give  up  our  confes- 
sion ;  but  the  more  such  things  happen,  the  more 
do  others  and  in  larger  numbers  become  faith- 
ful, and  worshippers  of  God  through  the  name 
of  Jesus.  For  just  as  if  one  should  cut  away  the 
fruit-bearing  parts  of  a  vine,  it  grows  up  again, 
and  yields  other  branches  flourishing  and  fruit- 
ful ;  even  so  the  same  thing  happens  with  us. 
For  the  vine  planted  by  God  and  Christ  the 
Saviour  is  His  people.  But  the  rest  of  the  proph- 
ecy shall  be  fulfilled  at  His  second  coming. 
For  the  expression,  '  He  that  is  afflicted  [and 
driven  out],' i.e.,  from  the  Avorld,  [implies]  that, 
so  far  as  you  and  all  other  men  have  it  in  your 
power,  each  Christian  has  been  driven  out  not 
only  from  his  own  property,  but  even  from  the 
whole  world  ;  for  you  permit  no  Christian  to  live. 
But  you  say  that  the  same  fate  has  befallen  your 
own  nation.  Now,  if  you  have  been  cast  out 
after  defeat  in  battle,  you  have  suffered  such 
treatment  justly  indeed,  as  all  the  Scriptures 
bear  witness ;  but  we,  though  we  have  done 
no  such  [evil  acts]  after  we  knew  the  truth  of 
God,  are  testified  to  by  God,  that,  together  with 
the  most  righteous,  and  only  spotless  and  sinless 
Christ,  we  are  taken  away  out  of  the  earth.  For 
Isaiah  cries, '  Behold  how  the  righteous  perishes, 
and  no  man  lays  it  to  heart ;  and  righteous  men 
are  taken  away,  and  no  man  considers  it.'  ^ 

CH.'VP.  CXI. — THE  TWO  ADVENTS  WERE  SIGNIFIED 
BY  THE  TWO  GOATS.  OTHER  FIGURES  OF  THE 
FIRST  ADVENT,  IN  WHICH  THE  GENTILES  ARE 
FREED    BY    THE    BLOOD    OF    CHRIST. 

"  And  that  it  was  declared  by  symbol,  even  in 
the  time  of  Moses,  that  there  would  be  two  ad- 


'  Ps.  cxxviii.  3. 
*  Isa.  Ivii.  I. 


vents  of  this  Christ,  as  I  have  mentioned  pre- 
viously, [is  manifest]  from  the  symbol  of  the 
goats  presented  for  sacrifice  during  the  fast. 
And  again,  by  what  Moses  and  Joshua  did,  the 
same  thing  was  symbolically  announced  and  told 
beforehand.  For  the  one  of  them,  stretching 
out  his  hands,  remained  till  evening  on  the  hill, 
his  hands  being  supported  ;  and  this  reveals  a 
type  of  no  other  thing  than  of  the  cross  :  and 
the  other,  whose  name  was  altered  to  Jesus 
(Joshua),  led  the  fight,  and  Israel  conquered. 
Now  this  took  place  in  the  case  of  both  those 
holy  men  and  prophets  of  God,  that  you  may 
perceive  how  one  of  them  could  not  bear  up 
both  the  mysteries  :  I  mean,  the  type  of  the 
cross  and  the  type  of  the  name.  For  this  is, 
was,  and  shall  be  the  strength  of  Him  alone, 
whose  name  every  power  dreads,  being  very 
much  tormented  because  they  shall  be  destroyed 
by  Him.  Therefore  our  suffering  and  crucified 
Christ  was  not  cursed  by  the  law,  but  made  it 
manifest  that  He  alone  would  save  those  who 
do  not  depart  from  His  faith.  And  the  blood 
of  the  passover,  sprinkled  on  each  man's  door- 
posts and  lintel,  delivered  those  who  were  saved 
in  Egypt,  when  the  first-born  of  the  Egyptians 
were  destroyed.  For  the  passover  was  Christ, 
who  was  afterwards  sacrificed,  as  also  Isaiah 
said,  '  He  was  led  as  a  sheep  to  the  slaughter.'  ^ 
And  it  is  written,  that  on  the  day  of  the  pass- 
over  you  seized  Him,  and  that  also  during  the 
passover  you  crucified  Him.  And  as  the  blood 
of  the  passover  saved  those  who  were  in  Egypt, 
so  also  the  blood  of  Christ  will  deliver  from 
death  those  who  have  believed.  Would  God, 
then,  have  been  deceived  if  this  sign  had  not 
been  above  the  doors  ?  I  do  not  say  that ; 
but  I  affirm  that  He  announced  beforehand 
the  future  salvation  for  the  human  race  through 
the  blood  of  Christ.  For  the  sign  of  the  scar- 
let thread,  which  the  spies,  sent  to  Jericho  by 
Joshua,  son  of  Nave  (Nun),  gave  to  Rahab  the 
harlot,  telling  her  to  bind  it  to  the  window 
through  which  she  let  them  down  to  escape 
from  their  enemies,  also  manifested  the  symbol 
of  the  blood  of  Christ,  by  which  those  who  were 
at  one  time  harlots  and  unrighteous  persons  out 
of  all  nations  are  saved,  receiving  remission  of 
sins,  and  continuing  no  longer  in  sin. 

CHAP.     CXII.  THE    JEWS    EXPOUND     THESE    SIGNS 

JEJUNELY     AND     FEEBLY,     AND    TAKE     UP    THEIR 
ATTENTION    ONLY    WITH    INSIGNIFICANT   MATTERS. 

"  But  you,  expounding  these  things  in  a  low 
[and  earthly]  manner,  impute  much  weakness 
to  God,  if  you  thus  listen  to  them  merely,  and 
do  not  investigate  the  force  of  the  words  spoken. 
Since   even   Moses  would  in  this  way  be  con- 


3  Isa.  liii.  7. 


DIALOGUE   WITH    TRYPHO. 


255 


sidered  a  transgressor  :  for  he  enjoined  that  no 
Hkeness  of  anything  in  heaven,  or  on  earth,  or 
,n  the  sea,  be  made  ;  and  then  he  himself  made 
a  brazen  serpent  and  set  it  on  a  standard,  and 
bade  those  who  were  bitten  look  at  it :  and  they 
were  saved  when  they  looked  at  it.  Will  the 
serpent,  then,  which  (I  have  already  said)  God 
had  in  the  beginning  cursed  and  cut  off  by  the 
great  sword,  as  Isaiah  says,'  be  understood  as 
having  preserved  at  that  time  the  people  ?  and 
shall  we  receive  these  things  in  the  foolish  ac- 
ceptation of  your  teachers,  and  [regard]  them 
not  as  signs?  And  shall  we  not  rather  refer  the 
standard  to  the  resemblance  of  the  crucified 
Jesus,  since  also  Moses  by  his  outstretched 
hands,  together  with  him  who  was  named  Jesus 
(Joshua),  achieved  a  victory  for  your  people? 
For  in  tills  way  we  shall  cease  to  be  at  a  loss 
about  the  things  which  the  lawgiver  did,  when 
he,  witliout  forsaking  God,  persuaded  the  people 
to  hope  in  a  beast  through  which  transgression 
and  disobedience  had  their  origin.  '  And  this 
was  done  and  said  by  the  blessed  prophet  with 
much  intelligence  and  mystery ;  and  there  is 
nothing  said  or  done  by  any  one  of  the  prophets, 
"without  exception,  which  one  can  justly  repre- 
hend, if  he  possess  the  knowledge  which  is  in 
them.  But  if  your  teachers  only  expound  to 
you  why  female  camels  are  spoken  of  in  this 
passage,  and  are  not  in  that ;  or  why  so  many 
measures  of  fine  flour  and  so  many  measures  of 
oil  [are  used]  in  the  offerings ;  and  do  so  in  a 
low  and  sordid  manner,  while  they  never  ven- 
ture either  to  speak  of  or  to  expound  the  points 
which  are  great  and  worthy  of  investigation,  or 
command  you  to  give  no  audience  to  us  while 
we  expound  them,  and  to  come  not  into  con- 
versation with  us ;  will  they  not  deserve  to  hear 
what  our  Lord  Jesus  Christ  said  to  them : 
'Whited  sepulchres,  which  appear  beautiful 
outward,  and  within  are  full  of  dead  men's 
bones ;  which  pay  tithe  of  mint,  and  swallow 
a  camel :  ye  blind  guides  ! '  ^  If,  then,  you  will 
not  despise  the  doctrines  of  those  who  exalt 
themselves  and  wish  to  be  called  Rabbi,  Rabbi, 
and  come  with  such  earnestness  and  intelligence 
to  the  words  of  prophecy  as  to  suffer  the  same 
inflictions  from  your  own  people  which  the 
prophets  themselves  did,  you  cannot  receive 
any  advantage  whatsoever  from  the  prophetic 
writings. 

CHAP.    CXIII. JOSHUA   WAS   A    FIGURE   OF    CHRIST. 

"What  I  mean  is  this.  Jesus  (Joshua),  as  I 
have  now  frequently  remarked,  who  was  called 
Oshea,  when  he  was  sent  to  spy  out  the  land  of 
Canaan,  was  named  by  Moses  Jesus  (Joshua). 


'  Isa.  xxvii.  i. 

2  Matt,  xxiii.  27,  23,  24.  [Note  the  examples  he  gives  of  the 
rabbinical  expositions.  He  consents  to  their  principle,  but  gives 
nobler  analogies.] 


Why  he  did  this  you  neither  ask,  nor  are  at  a 
loss  about  it,  nor  make  strict  inquiries.  There- 
fore Christ  has  escaped  your  notice  ;  and  though 
you  read,  you  understand  not ;  and  even  now, 
though  you  hear  that  Jesus  is  our  Christ,  you 
consider  not  that  the  name  was  bestowed  on 
Him  not  purposelessly  nor  by  chance.  But  you 
make  a  theological  discussion  as  to  why  one  '  a ' 
was  added  to  Abraham's  first  name ;  and  as  to 
why  one  *  p '  was  added  to  Sarah's  name,  you 
use  similar  high-sounding  disputations.^  But 
why  do  you  not  similarly  investigate  the  reason 
why  the  name  of  Oshea  the  son  of  Nave  (Nun), 
which  his  father  gave  him,  was  changed  to  Jesus 
(Joshua)  ?  But  since  not  only  was  his  name 
altered,  but  he  was  also  appointed  successor  to 
Moses,  being  the  only  one  of  his  contemporaries 
who  came  out  from  Eg}'pt,  he  led  the  surviving 
people  into  the  Holy  Land ;  and  as  he,  not 
Moses,  led  the  people  into  the  Holy  Land,  and 
as  he  distributed  it  by  lot  to  those  who  entered 
along  with  him,  so  also  Jesus  the  Christ  will 
turn  again  the  dispersion  of  the  people,  and  will 
distribute  the  good  land  to  each  one,  though 
not  in  the  same  manner.  For  the  former  gave 
them  a  temporary  inheritance,  seeing  he  was 
neither  Christ  who  is  God,  nor  the  Son  of  God ; 
but  the  latter,  after  the  holy  resurrection,-*  shall 
give  us  the  eternal  possession.  The  former,  after 
he  had  been  named  Jesus  (Joshua),  and  after 
he  had  received  strength  from  His  Spirit, 
caused  the  sun  to  stand  still.  For  I  have 
proved  that  it  was  Jesus  who  appeared  to  and 
conversed  with  Moses,  and  Abraham,  and  all 
the  other  patriarchs  without  exception,  minister- 
ing to  the  will  of  the  Father ;  who  also,  I  say, 
came  to  be  born  man  by  the  Virgin  Mary,  and 
lives  for  ever.  For  the  latter  is  He  after  5  whom 
and  by  whom  the  Father  will  renew  both  the 
heaven  and  the  earth  ;  this  is  He  who  shall  shine 
an  eternal  light  in  Jerusalem ;  this  is  he  who 
is  the  king  of  Salem  after  the  order  of  Melchize- 
dek,  and  the  eternal  Priest  of  the  Most  High. 
The  former  is  said  to  have  circumcised  the 
people  a  second  time  with  knives  of  stone 
(which  was  a  sign  of  this  circumcision  with 
which  Jesus  Christ  Himself  has  circumcised  us 
from  the  idols  made  of  stone  and  of  other  mate- 
rials), and  to  have  collected  together  those  who 
were  circumcised  from  the  uncircumcision,  i.e., 
from  the  error  of  the  world,  in  every  place  by 
the  knives  of  stone,  to  wit,  the  words  of  our 
Lord  Jesus.  For  I  have  shown  that  Christ  was 
proclaimed  by  the  pro])hets  in  parables  a  Stone 
and  a  Rock.  Accordingly,  the  knives  of  stone 
we  shall  take  to  mean  His  words,  by  means  of 


3  According  to  the  LXX.,  ^dpa  was  altered  to  2oppo,  and  "A/Span 
to  'AjSpao^i. 

*  Or,  "  resurrection  of  the  saints." 

S  Justin  seems  to  mean  that  the  renewal  of  heaven  and  earth  dates 
from  the  incarnation  of  Christ.     [St.  Matt.  xix.  28.] 


256 


DIALOGUE   WITH    TRYPHO. 


which  so  many  who  were  in  error  have  been 
circumcised  from  uncircumcision  with  the  cir- 
cumcision of  the  heart,  with  which  God  by 
Jesus  commanded  those  from  that  time  to  be 
circumcised  who  derived  their  circumcision 
from  Abraham,  saying  that  Jesus  (Joshua)  would 
circumcise  a  second  time  with  knives  of  stone 
those  who  entered  into  that  holy  land. 

CHAP.      CXIV.  SOME      RULES       FOR       DISCERNING 

WHAT  IS  SAID  ABOUT  CHRIST.  THE  CIRCUMCIS- 
ION OF  THE  JEWS  IS  VERY  DIFFERENT  FROM 
THAT   WHICH    CHRISTIANS    RECEIVE. 

"  For  the  Holy  Spirit  sometimes  brought 
about  that  something,  which  was  the  type  of 
the  future,  should  be  done  clearly ;  sometimes 
He  uttered  words  about  what  was  to  take  place, 
as  if  it  was  then  taking  place,  or  had  taken 
place.  And  unless  those  who  read  perceive  this 
art,  they  will  not  be  able  to  follow  the  words  of 
the  prophets  as  they  ought.  For  example's 
sake,  I  shall  repeat  some  prophetic  passages, 
that  you  may  understand  what  I  say.  When  He 
speaks  by  Isaiah,  '  He  was  led  as  a  sheep  to  the 
slaughter,  and  like  a  lamb  before  the  shearer,' ' 
He  speaks  as  if  the  suffering  had  already  taken 
place.  And  when  He  says  again,  '  I  have 
stretched  out  my  hands  to  a  disobedient  and 
gainsaying  people  ;  '  ^  and  when  He  says, '  Lord, 
who  hath  believed  our  report  ?  '  ^  —  the  words 
are  spoken  as  if  announcing  events  which  had 
already  come  to  pass.  For  I  have  shown  that 
Christ  is  oftentimes  called  a  Stone  in  parable, 
and  in  figurative  speech  Jacob  and  Israel.  And 
again,  when  He  says,  '  I  shall  behold  the 
heavens,  the  works  of  Thy  fingers,'  ■*  unless  I 
understand  His  method  of  using  words, 5  I  shall 
not  understand  intelligently,  but  just  as  your 
teachers  suppose,  fancying  that  the  Father  of  all, 
the  unbegotten  God,  has  hands  and  feet,  and 
fingers,  and  a  soul,  like  a  composite  being  ;  and 
they  for  this  reason  teach  that  it  was  the  Father 
Himself  who  appeared  to  Abraham  and  to 
Jacob.  Blessed  therefore  are  we  who  have 
been  circumcised  the  second  time  with  knives 
of  stone.  For  your  first  circumcision  was  and 
is  performed  by  iron  instruments,  for  you  remain 
hard-hearted ;  but  our  circumcision,  which  is 
the  second,  having  been  instituted  after  yours, 
circunjpises  us  from  idolatry  and  from  absolutely 
every  kind  of  wickedness  by  sharp  stones,  i.e., 
by  the  words  [preached]  by  the  ajwstles  of  the 
corner-stone  cut  out  without  hands.  And  our 
hearts  are  thus  circumcised  from  evil,  so  that  we 


*  Isa.  liii.  7. 

*  Isa   Ixv.  2. 
3  Isa.  liii.  I. 

*  Ps.  viii.  3. 

S  Literally,  "  the  operation  of  His  words."  Editors  have  changed 
Tutv  Xoyiav  into  fov  Aoyoi'  or  toO  Aoyov:  but  there  is  no  need  of 
char)ge. 


are  happy  to  die  for  the  name  of  the  good  Rock, 
which  causes  living  water  to  burst  forth  for 
the  hearts  of  those  who  by  Him  have  loved  the 
Father  of  all,  and  which  gives  those  who  are 
willing  to  drink  of  the  water  of  life.  But  you  do 
not  comprehend  me  when  I  speak  these  things ; 
for  you  have  not  understood  what  it  has  been 
prophesied  that  Christ  would  do,  and  you  do  not 
believe  us  who  draw  your  attention  to  what  has 
been  written.  For  Jeremiah  thus  cries  :  '  Woe 
unto  you  !  because  you  have  forsaken  the  living 
fountain,  and  have  digged  for  yourselves  broken 
cisterns  that  can  hold  no  water.  .Shall  there  be 
a  wilderness  where  Mount  Zion  is,  because  I  gave 
Jerusalem  a  bill  of  divorce  in  your  sight  ?  '  ^ 

CHAP.    CXV. PREDICTION    ABOUT   THE    CHRISTIANS 

IN    ZECHARIAH.        THE     MALIGNANT     WAY     WHICH 
THE   JEWS    HAVE    IN    DISPUTATIONS. 

"  But  you  ought  to  believe  Zechariah  when 
he  shows  in  parable  the  mystery  of  Christ,  and 
announces  it  obscurely.  The  following  are  his 
words  :  '  Rejoice,  and  be  glad,  O  daughter  of 
Zion  :  for,  lo,  I  come,  and  I  shall  dwell  in  the 
midst  of  thee,  saith  the  Lord.  And  many  na- 
tions shall  be  added  to  the  Lord  in  that  day. 
And  they  shall  be  my  people,  and  I  will  dwell  in 
the  midst  of  thee  ;  and  they  shall  know  that  the 
Lord  of  hosts  hath  sent  me  unto  thee.  And 
the  Lord  shall  inherit  Judah  his  portion  in  the 
holy  land,  and  He  shall  choose  Jerusalem  again. 
Let  all  flesh  fear  before  the  Lord,  for  He  is  raised 
up  out  of  His  holy  clouds.  And  He  showed  me 
Jesus  (Joshua)  the  high  priest  standing  before 
the  angel  [of  the  Lord  ?]  ;  and  the  devil  stood  at 
his  right  hand  to  resist  him.  And  the  Lord  said 
to  the  devil.  The  Lord  who  hath  chosen  Jerusa- 
lem rebuke  thee.  Behold,  is  not  this  a  brand 
plucked  out  of  the  fire  ?  '  "  '"^ 

As  Trypho  was  about  to  reply  and  contradict 
me,  I  said,  "  Wait  and  hear  what  I  say  first :  for 
I  am  not  to  give  the  explanation  which  you  sup- 
pose, as  if  there  had  been  no  priest  of  the  name 
of  Joshua  (Jesus)  in  the  land  of  Babylon,  where 
your  nation  were  prisoners.  But  even  if  I  did,  I 
have  shown  that  if  there  9  was  a  priest  named 
Joshua  (Jesus)  in  your  nation,  yet  the  prophet 
had  not  seen  him  in  his  revelation,  just  as  he  had 
not  seen  either  the  devil  or  the  angel  of  the  Lord 
by  eyesight,  and  in  his  waking  condition,  but  in  a 
trance,  at  the  time  when  the  revelation  was  made 
to  him.'°  But  I  now  say,  that  as  [Scripture]  said 
that  the  Son  of  Nave  (Nun)  by  the  name  Jesus 
(Joshua)  wrought  powerful  works  and  exploits 
which  proclaimed  beforehand  what  would  be  per- 
formed by  our  Lord  ;  so  I  proceed  now  to  show 


6  Jer.  ii.  13. 

7  Omitted  by  Justin  in  this  place. 
^  Zech.  ii.  10-13,  iii.  i,  2. 

9  The  reading  suggested  by  Maranus,  €1  fi-iv  jji/. 
'°  [Noteworthy  as  to  prophetic  vision.] 


DIALOGUE   WITH    TRVPIIO. 


■D/ 


that  the  revelation  made  among  your  people  in 
Babylon  in  the  days  of  Jesus  (Joshua)  the  priest, 
was  an  announcement  of  the  things  to  be  accom- 
plished by  our  Priest,  who  is  God,  and  Christ  the 
Son  of  God  the  Father  of  all. 

"  Indeed,  I  wondered,"  continued  I,  "  why  a 
little  ago  you  kept  silence  while  I  was  speaking, 
and  why  you  did  not  interru[jt  me  when  I  said 
that  the  son  of  Nave  (Nun)  was  the  only  one 
of  contemporaries  who  came  out  of  Egypt  that 
entered  the  Holy  Land  along  with  the  men  de- 
scribed as  younger  than  that  generation.  For  you 
swarm  and  liglit  on  sores  like  flies.  For  though 
one  should  speak  ten  thousand  words  well,  if  there 
happen  to  be  one  little  word  displeasing  to  you, 
because  not  sufficiently  intelligible  or  accurate, 
you  make  no  account  of  the  many  good  words, 
but  lay  hold  of  the  little  word,  and  are  very  zealous 
in  setting  it  up  as  something  impious  and  guilty  ; 
in  order  that,  when  you  are  judged  with  the  very 
same  judgment  by  God,  you  may  have  a  much 
heavier  account  to  render  for  your  great  audaci- 
ties, whether  evil  actions,  or  bad  interpretations 
which  you  obtain  by  falsifying  the  truth.  For 
with  what  judgment  you  judge,  it  is  righteous 
that  you  be  judged  withal. 

CHAP.    CXVI.  —  IT   IS   SHOWTSf    HOW  THIS    PROPHECY 
SUITS   THE    CHRISTIANS. 

"  But  to  give  you  the  account  of  the  revelation 
of  the  holy  Jesus  Christ,  I  take  up  again  my  dis- 
course, and  I  assert  that  even  that  revelation  was 
made  for  us  who  believe  on  Christ  the  High 
Priest,  namely  this  crucified  One  ;  and  though 
we  lived  in  fornication  and  all  kinds  of  filthy  con- 
versation, we  have  by  the  grace  of  our  Jesus,  ac- 
cording to  His  Father's  will,  stripped  ourselves 
of  all  those  filthy  wickednesses  with  which  we 
were  imbued.  And  though  the  devil  is  ever  at 
hand  to  resi^^t  us,  and  anxious  to  seduce  all  to 
himself,  yet  the  Angel  of  God,  i.e.,  the  Power 
of  God  sent  to  us  through  Jesus  Christ,  rebukes 
him,  and  he  departs  from  us.  And  we  are  just 
as  if  drawn  out  from  the  fire,  when  purified  from 
our  former  sins,  and  [rescued]  from  the  affliction 
and  the  fiery  trial  by  which  the  devil  and  all  his 
coadjutors  try  us ;  out  of  which  Jesus  the  Son  of 
God  has  promised  again  to  deliver  us,'  and  invest 
us  witii  prepared  garments,  if  we  do  His  com- 
mandments ;  and  has  undertaken  to  provide  an 
eternal  kingdom  [for  us].  For  just  as  that  Jesus 
(Joshua),  called  by  the  prophet  a  priest,  evi- 
dently had  on  filthy  garments  because  he  is  said 
to  have  taken  a  harlot  for  a  wife,^  and  is  called  a 


'  Maranus  changed  airoCTTra  into  aTTOcTTrdi',  an  emendation  adopted 
in  our  translation.  Otto  retains  the  reading  of  the  MS.,  "  out  of  which 
Jesus  the  Son  of  God  again  snatches  us.  He  promised  that  He  would 
clothe  us  with,"  etc. 

2  Justin  either  confuses  Joshua  son  of  Josedech  with  Hosca 
the  prophet,  or  he  refers  to  the  Jewish  tradition  that  "  filthy  garments  " 
signified  either  an  illicit  marriage,  or  sins  of  the  people,  or  the  squalor 
of  captivity. 


brand  plucked  out  of  the  fire,  because  he  had 
received  remission  of  sins  when  the  devil  that  re- 
sisted him  was  rebuked  ;  even  so  we,  who  through 
the  name  of  Jesus  have  believed  as  one  man  in 
God  the  Maker  of  all,  have  been  strii)ped,  through 
the  name  of  His  first-begotten  Son,  of  the  filthy 
garments,  i.e.,  of  our  sins  ;  and  being  vehemently 
inflamed  by  the  word  of  His  calling,  we  are  the 
true  high  priesdy  race  of  God,  as  even  (iod 
Himself  bears  witness,  saying  that  in  every  place 
among  the  Gentiles  sacrifices  are  presented  to 
Him  well-pleasing  and  pure.  Now  (iod  receives 
sacrifices  from  no  one,  except  through  His 
priests.^ 

CHAP.  CXVII.  —  MAL-ACHI'S  PROPHECY  CONCERXTXG 
THE  .SACRIFICES  OF  THE  CHRISTIANS.  IT  CANNOT 
BE  TAKEN  AS  REFERRING  TO  THE  PRAYERS  OF 
JEWS    OF   THE    DISPERSION. 

"  Accordingly,  God,  anticipating  all  the  sacri- 
fices which  we  offer  through  this  name,  and 
which  Jesus  the  Christ  enjoined  us  to  offer,  i.e., 
in  the  Eucharist  of  the  bread  and  the  cup,  and 
which  are  presented  by  Christians  in  all  places 
throughout  the  world,  bears  witness  that  they  are 
well-pleasing  to  Him.  But  He  utterly  rejects 
those  presented  by  you  and  by  those  priests  of 
yours,  saying,  '  And  I  will  not  accept  your  sacri- 
fices at  your  hands ;  for  from  the  rising  of  the 
sun  to  its  setting  my  name  is  glorified  among 
the  Gentiles  (He  says)  ;  but  ye  profane  it.'  *  Yet 
even  now,  in  your  love  of  contention,  you  assert 
that  God  does  not  accept  the  sacrifices  of  those 
who  dwelt  then  in  Jerusalem,  and  were  called 
Israelites ;  but  says  that  He  is  pleased  with  the 
prayers  of  the  individuals  of  that  nation  then  dis- 
persed, and  calls  their  prayers  sacrifices.  Now, 
that  prayers  and  giving  of  thanks,  when  offered 
by  worthy  men,  are  the  only  perfect  and  well- 
pleasing  sacrifices  to  God,  I  also  admit.  For 
such  alone  Christians  have  undertaken  to  offer, 
and  in  the  remembrance  effected  by  their  solid 
and  liquid  food,  wherebv  the  suffering  of  the  Son 
of  Gods  which  He  endured  is  brought  to  mind, 
whose  name  the  high  priests  of  your  nation  and 
your  teachers  ha\'e  caused  to  be  profaned  and 
blasphemed  over  all  the  earth.  But  these  filthy 
garments,  which  have  been  put  by  you  on  all  who 
have  become  Christians  by  the  name  of  Jesus, 
God  shows  shall  be  taken  away  from  us,  when  He 
shall  raise  all  men  from  the  dead,  and  appoint 
some  to  be  incorruptible,  immortal,  and  free  Ironi 
sorrow  in  the  everlasting  and  imperishable  king- 
dom ;  but  shall  send  others  away  to  the  ever- 
lasting punishment  of  fire.  But  as  to  you  and 
your  teachers  deceiving  yourselves  when  you  in- 
terpret what  the  Scripture  says   as  referring   to 


3  [Isaiah  Ixvi.  zi;  Rom.  xv.  15,  i6,  17  {Greek);  1  Pet.  ii.  g.J 

♦  Mai.  i.  10-12. 

5  Or,  "  God  of  God." 


258 


DIALOGUE    WITH    TRYPHO. 


those  of  your  nation  then  in  dispersion,  and 
maintain  that  their  prayers  and  sacrifices  offered 
in  every  place  are  pure  and  well-pleasing,  learn 
that  you  are  speaking  falsely,  and  trying  by  all 
means  to  cheat  yourselves  :  for,  first  of  all,  not 
even  now  does  your  nation  extend  from  the  rising 
to  the  setting  of  the  sun,  but  there  are  nations 
among  which  none  of  your  race  ever  dwelt. 
For  there  is  not  one  single  race  of  men,  whether 
barbarians,  or  Greeks,  or  whatever  they  may  be 
called,  nomads,  or  vagrants,  or  herdsmen  living 
in  tents,  among  whom  prayers  and  giving  of 
thanks  are  not  offered  through  the  name  of  the 
crucified  Jesus.'  And  then,^  as  the  Scriptures 
show,  at  the  time  when  Malachi  wrote  this,  your 
dispersion  over  all  the  earth,  which  now  exists, 
had  not  taken  place. 

CHAP.  CXVIII. HE  EXHORTS  TO  REPENTANCE  BE- 
FORE CHRIST  COMES  ;  IN  WHOM  CHRISTIANS, 
SINCE  THEY  BELIEVE,  ARE  FAR  MORE  RELIGIOUS 
THAN   JEWS. 

"  So  that  you  ought  rather  to  desist  from  the 
love  of  strife,  and  repent  before  the  great  day 
of  judgment  come,  wherein  all  those  of  your 
tribes  who  have  pierced  this  Christ  shall  mourn, 
as  I  have  shown  has  been' declared  by  the  Scrip- 
tures. And  I  have  explained  that  the  Lord 
swore,  '  after  the  order  of  Melchizedek,'  ^  and 
what  this  prediction  means  ;  and  the  prophecy 
of  Isaiah  which  says,  '  His  burial  is  taken  away 
from  the  midst,'-*  I  have  already  said,  referred  to 
the  future  burying  and  rising  again  of  Christ ; 
and  I  have  frequently  remarked  that  this  very 
Christ  is  the  Judge  of  all  the  living  and  the  dead. 
And  Nathan  hkewise,  speaking  to  David  about 
Him,  thus  continued  :  'I  will  be  His  Father,  and 
He  shall  be  my  Son ;  and  my  mercy  shall  I  not 
take  away  from  Him,  as  I  did  from  them  that 
went  before  Him ;  and  I  will  establish  Him  in 
my  house,  and  in  His  kingdom  for  ever.'  s  And 
Ezekiel  says,  '  There  shall  be  no  other  prince  in 
the  house  but  He.'  ^  For  He  is  the  chosen 
Priest  and  eternal  King,  the  Christ,  inasmuch  as 
He  is  the  Son  of  God ;  and  do  not  suppose  that 
Isaiah  or  the  other  prophets  speak  of  sacrifices 
of  blood  or  libations  being  presented  at  the  altar 
on  His  second  advent,  but  of  true  and  spiritual 
praises  and  giving  of  thanks.  And  we  have  not 
in  vain  believed  in  Him,  and  have  not  been  led 
astray  by  those  who  taught  us  such  doctrines ; 
but  this  has  come  to  pass  through  the  wonderful 
foreknowledge  of  God,  in  order  that  we,  through 
the  calling  of  the  new  and  eternal  covenant,  that 


'   [Note   this  testimony  to   the  catholicity  of  the  Church  in  the 
second  century.     And  see  Kaye  (compare  with  Gibbon),  cap.  vi.  112.] 

2  ftra  Si  for  eiSoTCi. 

3  Ps.  ex.  4. 

*  isa.  lin.  8. 

5  2  Sam.  vii.  14  f. 

*  Ezek.  xhv.  3. 


is,  of  Christ,  might  be  found  more  intelligent  and 
God-fearing  than  yourselves,  who  are  considered 
to  be  lovers  of  God  and  men  of  understanding, 
but  are  not.  Isaiah,  filled  with  admiration  of 
this,  said  :  '  And  kings  shall  shut  their  mouths  : 
for  those  to  whom  no  announcement  has  been 
made  in  regard  to  Him  7  shall  see ;  and  those 
who  heard  not  shall  understand.  Lord,  who 
hath  believed  our  report?  and  to  whom  is  the 
arm  of  the  Lord  revealed  ? '  ^ 

"  And  in  repeating  this,^  Tr^'pho,"  I  continued, 
"  as  far  as  is  allowable,  I  endeavour  to  do  so  for 
the  sake  of  those  who  came  with  you  to-day,  yet 
briefly  and  concisely." 

Then  he  replied,  "  You  do  well ;  and  though 
you  repeat  the  same  things  at  considerable  length, 
be  assured  that  I  and  my  companions  listen  with 
pleasure." 

CHAP.    CXIX. CHRISTIANS    ARE   THE    HOLY  PEOPLE 

PROMISED     TO     ABRAHAM.        THEY      HAVE      BEEN 
CALLED    LIKE   ABRAHAM. 

Then  1  said  again,  "  Would  you  suppose,  sirs, 
that  we  could  ever  have  understqod  these  matters 
in  the  Scriptures,  if  we  had  not  received  grace 
to  discern  by  the  will  of  Him  whose  pleasure  it 
was  ?  in  order  that  the  saying  of  Moses  '°  might 
come  to  pass,  '  They  provoked  me  with  strange 
[gods],  they  pro\'oked  me  to  anger  with  their 
abominations.  They  sacrificed  to  demons  whom 
they  knew  not ;  new  gods  that  came  newly  up, 
whom  their  fathers  knew  not.  Thou  hast  for- 
saken God  that  begat  thee,  and  forgotten  God 
that  brought  thee  up.  And  the  Lord  saw,  and 
was  jealous,  and  was  provoked  to  anger  by  reason 
of  the  rage  of  His  sons  and  daughters  :  and  He 
said,  I  will  turn  My  face  away  from  them,  and  I 
will  show  what  shall  come  on  them  at  the  last ; 
for  it  is  a  very  froward  generation,  children  in 
whom  is  no  faith.  They  have  moved  Me  to 
jealousy  with  that  which  is  not  God,  they  have 
provoked  Me  to  anger  with  their  idols  ;  and  I 
will  move  them  to  jealousy  with  that  which  is 
not  a  nation,  I  will  provoke  them  to  anger  with 
a  foolish  people.  For  a  fire  is  kindled  from 
Mine  anger,  and  it  shall  burn  to  Hades.  It  shall 
consume  the  earth  and  her  increase,  and  set  on 
fire  the  foundations  of  the  mountains  ;  I  will 
heap  mischief  on  them.'"  And  after  that  Right- 
eous One  was  put  to  death,  we  flourished  as 
another  people,  and  shot  forth  as  new  and  pros- 
perous corn  ;  as  the  projihets  said,  '  And  many 
nations  shall  betake  themselves  to  the  Lord  in 
that  day  for  a  people  :  and  they  shall  dwell  in 
the  midst  of  all  the  earth.'  "     But  we  are  not 


7  The  Mss.  read  "  them."    Otto  has  changed  it  to  "  Him." 

8  Isa.  lii.  15,  liii.  i. 

9  [Let  this  apology  be  noted.] 

'°  l.iterally,  "  in  the  time  of  Moses." 
■'   Deut.  xxxii.  16-23. 
'■^  Zech.  ii.  11. 


DIALOGUE    WITH    TRYPHO. 


259 


only  a  i)eople,  but  also  a  holy  people,  as  we  have 
shown  already.'  '  And  they  shall  call  them  the 
holy  people,  redeemed  by  the  Lord.'-  There- 
fore we  are  not  a  people  to  be  despised,  nor  a 
barbarous  race,  nor  such  as  the  Carian  and 
Phrygian  nations ;  but  Ciod  has  even  chosen  us, 
and  He  has  become  manifest  to  those  who  asked 
not  after  Him.  '  Behold,  I  am  God,'  He  says, 
'  to  the  nation  which  called  not  on  My  name.'  ^ 
For  this  is  that  nation  which  God  of  old  prom- 
ised to  Abraham,  when  He  declared  that  He 
would  make  him  a  father  of  many  nations ;  not 
meaning,  however,  the  Arabians,  or  Egyptians, 
or  Idumreans,  since  Ishmael  became  the  father 
of  a  mighty  nation,  and  so  did  Esau  ;  and  there 
is  now  a  great  multitude  of  Ammonites.  Noah, 
moreover,  was  the  father  of  Abraham,  and  in  fact 
of  all  men ;  and  others  were  the  progenitors  of 
others.  What  larger  measure  of  grace,  then,  did 
Christ  bestow  on  Abraham  ?  This,  namely,  that 
He  called  him  with  His  voice  by  the  like  calling, 
telling  him  to  quit  the  land  wherein  he  dwelt. 
And  He  has  called  all  of  us  by  that  voice,  and 
we  have  left  already  the  way  of  living  in  which 
we  used  to  spend  our  days,  passing  our  time  in 
evil  after  the  fashions  of  the  other  inhabitants  of 
the  earth ;  and  along  with  Abraham  we  shall 
inherit  the  holy  land,  when  we  shall  receive  the 
inheritance  for  an  endless  eternity,  being  children 
of  Abraham  through  the  like  faith.  For  as  he 
believed  the  voice  of  God,  and  it  was  imputed 
to  him  for  righteousness,  in  like  manner  we, 
having  believed  God's  voice  spoken  by  the  apos- 
tles of  Christ,  and  promulgated  to  us  by  the 
prophets,  have  renounced  even  to  death  all  the 
things  of  the  world.  Accordingly,  He  promises 
to  him  a  nation  of  similar  faith.  God-fearing, 
righteous,  and  delighting  the  Father;  but  it  is 
not  you,  '  in  whom  is  no  faith.' 

CHAP.      CXX.  CHRISTIANS     WERE       PROMISED     TO 

ISAAC,    JACOB,    AND    JUDAH, 

"Observe,  too,  how  the  same  promises  are 
made  to  Isaac  and  to  Jacob.  For  thus  He 
speaks  to  Isaac  :  '  And  in  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed.'-*  And  to  Jacob  : 
'  And  in  thee  and  in  thy  seed  shall  all  families  of 
the  earth  be  blessed.'  s  He  says  that  neither  to 
Esau  nor  to  Reuben,  nor  to  any  other ;  only  to 
those  of  whom  the  Christ  should  arise,  accord- 
ing to  the  dispensation,  through  the  Virgin  Mary. 
But  if  you  would  consider  the  blessing  of  Judah, 
you  would  perceive  what  I  say.  For  the  seed 
is  divided  from  Jacob,  and  comes  down  through 
Judah,  and  Phares,  and  Jesse,  and  David.  And 
this  was  a  symbol  of  the  fact  that  some  of  your 

■  See  chap.  ex. 

2  Isa.  Ixii.  12. 

3  Isa.  Ixv.  I. 

*  Gen.  xxvi.  4. 
5  Gen.  xxviii.  14. 


nation  would  be  found  children  of  Abraham,  and 
found,  too,  in  the  lot  of  Christ ;  but  that  others, 
who  are  indeed  children  of  Abraham,  would  be 
like  the  sand  on  the  sea-shore,  barren  and  fruit- 
less, much  in  (juantity,  and  without  number  in- 
deed, but  bearing  no  .fruit  whatever,  and  only 
drinking  the  water  of  the  sea.  And  a  vast  mul- 
titude in  your  nation  are  convicted  of  being  of 
this  kind,  imbibing  doctrines  of  bitterness  and 
godlessness,  but  spurning  the  word  of  God.  He 
speaks  therefore  in  the  passage  relating  to  Judah  : 
*  A  prince  shall  not  fail  from  Judah,  nor  a  ruler 
from  his  thighs,  till  that  which  is  laid  up  for  him 
come  ;  and  He  shall  be  the  expectation  of  the 
nations.'  ^^  And  it  is  plain  that  this  was  spoken 
not  of  Judah,  but  of  Christ.  For  all  we  out  of 
all  nations  do  expect  not  Judah,  but  Jesus,  who 
led  your  fathers  out  of  Egypt.  For  the  prophecy 
referred  even  to  the  advent  of  Christ :  '  Till  He 
come  for  whom  this  is  laid  up,  and  He  shall  be 
the  expectation  of  nations.'  Jesus  came,  there- 
fore, as  we  have  shown  at  length,  and  is  expected 
again  to  appear  above  the  clouds ;  whose  name 
you  profane,  and  labour  hard  to  get  it  profaned 
over  all  the  earth.  It  were  possible  for  me,  sirs," 
I  continued,  "to  contend  against  you  about  the 
reading  which  you  so  interpret,  saying  it  is  writ- 
ten, 'Till  the  things  laid  up  for  Him  come;' 
though  the  Seventy  have  not  so  explained  it,  but 
thus,  '  Till  He  comes  for  whom  this  is  laid  up.' 
But  since  what  follows  indicates  that  the  refer- 
ence is  to  Christ  (for  it  is,  'and  He  shall  be  the 
expectation  of  nations'),  I  do  not  proceed  to 
have  a  mere  verbal  controversy  with  you,  as  I 
have  not  attempted  to  establish  proof  about 
Christ  from  the  passages  of  Scripture  which  are 
not  admitted  by  you,^  which  I  quoted  from  the 
words  of  Jeremiah  the  prophet,  and  Esdras,  and 
David ;  but  from  those  which  are  even  now 
admitted  by  you,  which  had  your  teachers  com- 
prehended, be  well  assured  they  would  have  de- 
leted them,  as  they  did  those  about  the  death  of 
Isaiah,  whom  you  sawed  asunder  with  a  wooden 
saw.  And  this  was  a  mysterious  t}'pe  of  Christ 
being  about  to  cut  your  nation  in  two,  and  to 
raise  those  worthy  of  the  honour  to  the  everlast- 
ing kingdom  along  with  the  holy  patriarchs  and 
prophets ;  but  He  has  said  that  He  will  send 
others  to  the  condemnation  of  the  unquenchable 
fire  along  with  similar  disobedient  and  impeni- 
tent men  from  all  the  nations.  '  For  they  shall 
come,'  He  said,  '  from  the  west  and  from  the 
east,  and  shall  sit  down  with  Abraham,  and 
Isaac,  and  Jacob  in  the  kingdom  of  heaven ;  but 
the  children  of  the  kingdom  shall  be  cast  out 
into  outer  darkness.'  ^     And  I  have  mentioned 


6  Gen.  xlix.  10. 

7  [Note  this  important  point. 
ment.J 

8  Matt.  viii.  11  f. 


He  forbears  to  cite  the  New  Tssta- 


2  6o 


DIALOGUE   WITH    TRYPHO. 


these  things,  taking  nothing  whatever  into  con- 
sideration, except  the  si)eaking  of  the  truth,  and 
refusing  to  be  coerced  by  an)^  one,  even  though 
I  should  be  forthwith  torn  in  pieces  by  you. 
For  I  gave  no  thought  to  any  of  my  people,  that 
is,  the  Samaritans,  when  I  had  a  communication 
in  writing  with  Caesar,'  but  stated  that  they  were 
wrong  in  trusting  to  the  magician  Simon  of  their 
own  nation,  who,  they  say,  is  God  above  all 
power,  and  authority,  and  might." 

CHAP.  CXXI.  —  FROM  THE  FACT'  THAT  THE  GEN- 
TILES BELIEVE  IN  JESUS,  IT  IS  EVIDENT  THAT 
HE   IS    CHRIST. 

And  as  they  kept  silence,  I  went  on  :  "  [The 
Scripture],  speaking  by  David  about  this  Christ, 
m\'  friends,  said  no  longer  that  '  in  His  seed  '  the 
nations  should  be  blessed,  but  '  in  Him.'  So  it 
is  here  :  '  His  name  shall  rise  up  for  ever  above 
the  sun  ;  and  in  Him  shall  all  nations  be  blessed.' ^ 
But  if  all  nations  are  blessed  in  Christ,  and  we 
of  all  nations  believe  in  Him,  then  He  is  indeed 
the  Christ,  and  we  are  those  blessed  by  Him. 
God  formerly  gave  the  sun  as  an  object  of  wor- 
ship,^  as  it  is  written,  but  no  one  ever  was  seen 
to  endure  death  on  account  of  his  faith  in  the 
sun  ;  but  for  the  name  of  Jesus  you  may  see  men 
of  every  nation  who  have  endured  and  do  endure 
all  sufferings,  rather  than  deny  Him.  For  the 
word  of  His  truth  and  wisdom  is  more  ardent 
and  more  light-giving  than  the  rays  of  the  sun, 
and  sinks  down  into  the  depths  of  heart  and 
mind.  Hence  also  the  vScripture  said, '  His  name 
shall  rise  up  above  the  sun.'  And  again,  Zecha- 
riah  says,  '  His  name  is  the  East.'  +  And  speak- 
ing of  the  same,  he  says  that  '  each  tribe  shall 
mourn.'  =  But  if  He  so  shone  forth  and  was  so 
mighty  in  His  first  advent  (which  was  without 
honour  and  comeliness,  and  very  contemptible), 
that  in  no  nation  He  is  unknown,  and  everywhere 
men  have  repented  of  the  old  wickedness  in  each 
nation's  way  of  living,  so  that  even  demons  were 
subject  to  His  name,  and  all  powers  and  king- 
doms feared  His  name  more  than  they  feared  all 
the  dead,  shall  He  not  on  His  glorious  advent 
destroy  by  all  means  all  those  who  hated  Him, 
and  who  unrighteously  departed  from  Him,  but 
give  rest  to  His  own,  rewarding  them  with  all 
they  have  looked  for?  To  us,  therefore,  it  has 
been  granted  to  hear,  and  to  understand,  and  to 
be  saved  by  this  Christ,  and  to  recognise  all  the 
[truths  revealed]  by  the  Father,  ^^'herefore  He 
said  to  Him  :  '  It  is  a  great  thing  for  Thee  to  be 
called  my  servant,  to  raise  u])  the  tribes  of  Jacob, 
and  turn  again  the  dispersed  of  Israel.     I  have 


appointed  Thee  for  a  light  to  the  Gentiles,  that 
Thou  mayest  be  their  salvation  unto  the  end  of 
the  earth.'  ^ 

CHAP.    CXXII. THE    JEWS    UNDERSTAND    THIS     OF 

THE    PROSELYTES   WITHOUT    REASON. 

"  You  think  that  these  words  refer  to  the 
stranger  ^  and  the  proselytes,  but  in  fact  they 
refer  to  us  who  have  been  illumined  by  Jesus. 
For  Christ  would  have  borne  witness  even  to 
them  ;  but  now  you  are  become  twofold  more 
the  children  of  hell,  as  He  said  Himself. "*  There- 
fore what  was  written  by  the  prophets  was  spoken 
not  of  those  persons,  but  of  us,  concerning  whom 
the  Scripture  speaks  :  *  I  will  lead  the  blind  by  a 
way  which  they  knew  not ;  and  they  shall  walk  in 
paths  which  they  have  not  known.  And  I  am 
witness,  saith  the  Lord  Gpd,  and  my  servant 
whom  I  have  chosen.'  ^  To  whom,  then,  does 
Christ  bear  witness?  Manifestly  to  those  who 
have  believed.  But  the  proselytes  not  only  do 
not  believe,  but  twofold  more  than  yourselves 
blaspheme  His  name,  and  wish  to  torture  and 
put  to  death  us  who  believe  in  Him  ;  for  in  all 
points  they  strive  to  be  like  you.  And  again  in 
other  words  He  cries  :  '  I  the  Lord  have  called 
Thee  in  righteousness,  and  will  hold  Thine  hand, 
and  will  strengthen  Thee,  and  will  give  Thee  for 
a  covenant  of  the  people,  for  a  light  of  the  Gen- 
tiles, to  open  the  eyes  of  the  blind,  to  bring  out 
the  prisoners  from  their  bonds.' '°  These  words, 
indeed,  sirs,  refer  also  to  Christ,  and  concern  the 
enlightened  nations  ;  or  will  you  say  again,  He 
speaks  to  them  of  the  law  and  the  proselytes?  " 

Then  some  of  those  who  had  come  on  the 
second  day  cried  out  as  if  they  had  been  in  a 
theatre,  "  But  what  ?  does  He  not  refer  to  the  law, 
and  to  those  illumined  by  it?  Now  these  are 
proselytes." 

"  No,"  I  said,  looking  towards  Trj^^ho,  "  since, 
if  the  law  were  able  to  enlighten  the  nations  and 
those  who  possess  it,  what  need  is  there  of  a  new 
covenant?  But  since  God  announced  before- 
hand that  He  would  send  a  new  covenant,  and 
an  everlasting  law  and  commandment,  we  will 
not  understand  this  of  the  old  law  and  its  prose- 
lytes, but  of  Christ  and  His  proselytes,  namely 
us  Gentiles,  whom  He  has  illumined,  as  He  says 
somewhere  :  '  Thus  saith  the  Lord,  In  an  accei)t- 
able  time  have  I  heard  Thee,  and  in  a  day  of 
salvation  have  I  helped  Thee,  and  I  have  gi\'en 
Thee  for  a  covenant  of  the  people,  to  establish 
the  earth,  and  to  inherit  the  deserted.'  "  What, 
then,  is  Christ's  inheritance?  Is  it  not  the  na- 
tions ?     What  is  the  covenant  of  God  ?     Is  it  not 


ii.  chap.  XV. 


■  The  Apolngy,  i.  chap,  xxvi 
*  Ps.  Ixxii.  17. 

3  So  Justin  concludes  from  Dent.  iv.  19;  comp.  chap.  Iv.   [The  ex- 
planat  .._.-.. 

Juftin 

■•  Zech.  VI.  12. 
5  Zech.  xii.  12. 


anation  is  not  very  difficult  (see  Rom.  i.  28),  but  the  language  of 

unguarded.] 


*"  Isa.  xlix.  6. 

^  Frjopa  or  Teidpa.     Found  in  LXX.,    Ex.  xii.  19  and  Isa.  xiv.  i. 

8  Matt,  xxiii    15. 

9  Isa.  xlii    16,  xliii.  10. 
'°  Isa.  xlii.  6. 

•'  Isa.  xlix.  8. 


DIALOGUE   WITH   TRYPIIO. 


261 


Christ  ?  As  He  says  in  another  place  :  '  Thou 
art  my  Son ;  this  day  have  I  begotten  Thee. 
Ask  of  Me,  and  I  shall  give  Thee  the  nations 
for  Thine  inheritance,  and  the  uttermost  parts  of 
the  earth  for  Thy  possession.'  • 

CHAP.     CXXIII.  —  RIDICULOUS    INTERPRETATIONS   OF 
THE   JEWS.      CHRISTIANS   ARE  THE   TRUE   ISRAEL. 

"  As,  therefore,  all  these  latter  prophecies  refer 
to  Christ  and  the  nations,  you  should  believe 
that  the  former  refer  to  Him  and  them  in  like 
manner.  For  the  proselytes  have  no  need  of  a 
co\enant,  if,  since  there  is  one  and  the  same  law 
imposed  on  all  that  are  circumcised,  the  Scrip- 
ture speaks  about  them  thus  :  '  And  the  stranger 
shall  also  be  joined  with  them,  and  shall  be 
joined  to  the  house  of  Jacob  ; '  ^  and  because  the 
proselyte,  who  is  circumcised  that  he  may  have 
access  to  the  people,  becomes  like  one  of  them- 
selves,3  while  we  who  have  been  deemed  worthy  to 
be  called  a  people  are  yet  Gentiles,  because  we 
have  not  been  circumcised.  Besides,  it  is  ridicu- 
lous for  you  to  imagine  that  the  eyes  of  the  prose- 
lytes are  to  be  opened  while  your  own  are  not,  and 
that  you  be  understood  as  blind  and  deaf  while 
they  are  enlightened.  And  it  will  be  still  more 
ridiculous  for  you,  if  you  say  that  the  law  has 
been  given  to  the  nations,  but  you  have  not 
known  it.  For  you  would  have  stood  in  awe  of 
God's  wrath,  and  would  not  have  been  lawless, 
wandering  sons ;  being  much  afraid  of  hearing 
God  always  say,  '  Children  in  whom  is  no  faith. 
And  who  are  blind,  but  my  servants?  and  deaf, 
but  they  that  rule  over  them  ?  And  the  servants 
of  God  have  been  made  blind.  You  see  often, 
but  have  not  observed  ;  your  ears  have  been 
opened,  and  you  have  not  heard.'  •♦  Is  God's 
commendation  of  you  honourable  ?  and  is  God's 
testimony  seemly  for  His  servants?  You  are  not 
ashamed  though  you  often  hear  these  words. 
You  do  not  tremble  at  God's  threats,  for  you  are 
a  people  foolish  and  hard-hearted.  '  Therefore, 
behold,  I  will  proceed  to  remove  this  people,' 
saith  the  Lord  ;  '  and  I  will  remove  them,  and  de- 
stroy the  wisdom  of  the  wise,  and  hide  the  under- 
standing of  the  prudent.'  5  Deservedly  too  :  for 
you  are  neither  wise  nor  prudent,  but  crafty  and 
unscrupulous  ;  wise  only  to  do  evil,  but  utterly  in- 
competent to  know  the  hidden  covuisel  of  God, 
or  the  faithful  covenant  of  the  Lord,  or  to  find 
out  the  everlasting  paths.  '  Therefore,  sailh  the 
Lord,  I  will  raise  up  to  Israel  and  to  Judah  the 
seed  of  men  and  the  seed  of  beasts.'  '^  And  by 
Isaiah  He  speaks  thus  concerning  another  Israel : 
'  In  that  day  shall  there  be  a  third  Israel  among 


1  Ps.  ii.  7  f. 

2  Isa.  xiv.  I. 

3  Literally,  "  a  native  of  the  land." 
*  Deut.  xxxii.  20;   Isa.  xlii.  19  f. 

5  Isa.  xxix.  14. 
^  Jer.  xxxi.  27. 


the  Assyrians  and  tlie  E^gyptians,  blessed  in  the 
land  which  the  Lord  of  Sabaoth  hath  blessed, 
saying,  blessed  shall  my  people  in  Kgypt  and  in 
Assyria  be,  and  Israel  mine  inheritance.'  7  Since 
then  God  blesses  this  people,  and  calls  them  Israel, 
and  declares  them  to  be  His  inheritiuice,  how  is 
it  that  you  repent  not  of  the  deception  you  prac- 
tise on  yourselves,  a.s  if  you  alone  were  the  Israel, 
and  of  execrating  the  people  whom  (iod  has 
blessed?  For  when  He  speaks  to  Jerusalem  and 
its  environs,  He  thus  added:  'And  I  will  beget 
men  upon  you,  even  my  people  Israel ;  and  they 
shall  inherit  you,  and  you  shall  be  a  possession 
for  them  ;  and  you  shall  be  no  longer  bereaved  of 
them.'  "  ^ 

"  What,  then?"  says  Trypho  ;  "are  you  Israel  ? 
and  speaks  He  such  things  of  you?" 

"  If,  indeed,"  I  replied  to  him,  "  we  had  not 
entered  into  a  lengthy  ^  discussion  on  these  top- 
ics, I  might  have  doubted  whether  you  ask  this 
question  in  ignorance  ;  but  since  we  have  brought 
the  matter  to  a  conclusion  by  demonstration  and 
with  your  assent,  I  do  not  believe  that  you  are 
ignorant  of  what  I  have  just  said,  or  desire  again 
mere  contention,  but  that  you  are  urging  me  to 
exhibit  the  same  proof  to  these  men."  And  in 
compliance  with  the  assent  expressed  in  his  eyes, 
I  continued  :  "  Again  in  Isaiah,  if  you  have  ears 
to  hear  it,  God,  speaking  of  Christ  in  parable, 
calls  Him  Jacob  and  Israel.  He  speaks  thus  : 
'  Jacob  is  my  servant,  I  will  uphold  Him  ;  Israel 
is  mine  elect,  I  will  put  my  Spirit  upon  Him, 
and  He  shall  bring  forth  judgment  to  the  Gen- 
tiles. He  shall  not  strive,  nor  cry,  neither  shall 
any  one  hear  His  voice  in  the  street :  a  bruised 
reed  He  shall  not  break,  and  smoking  flax  He 
shall  not  quench  ;  but  He  shall  bring  forth  judg- 
ment to  truth  :  He  shall  shine, '°  and  shall  not  be 
broken  till  He  have  set  judgment  on  the  earth. 
And  in  His  name  shall  the  Gentiles  trust.'  "  As 
therefore  from  the  one  man  Jacob,  who  was  sur- 
named  Israel,  all  your  nation  has  been  called 
Jacob  and  Israel ;  so  we  from  Christ,  who  begat 
us  unto  Ciod,  like  Jacob,  and  Israel,  and  Judah, 
and  Joseph,  and  David,  are  called  and  are  the 
true  sons  of  God,  and  keep  the  commandments 
of  Christ." 

CHAP.  CXXIV.  —  CHRISTI.A.NS  ARE  THE  SONS  OF  GOD. 

And  when  I  saw  that  they  were  perturbed 
because  I  said  that  we  are  the  sons  of  Gotl,  I 
anticipated  their  questioning,  and  said,  "  Listen, 
sirs,  how  the  Holy  Ghost  speaks  of  this  people, 
saying  that  they  are  all  sons  of  the  Highest ;  and 
how  this  very  Christ  will  be  present  in  their  as- 
sembly, rendering  judgment  to  all    men.     The 


7  Isa.  xix.  24  f. 

8  Ezek.  xxxvi.  12. 

9  [I  cannot  forbear  to  note  this  "  Americanism  "  in  the  text.] 

10  LXX.  dyaAoifn/fti,  as  above.   The  reading  of  the  text  is  ai-aA./iei. 
''  Isa.  xlii.  1-4. 


262 


DIALOGUE    WITH    TRYPHO. 


words  are  spoken  l)y  David,  and  are,  according 
to  your  version  of  them,  thus  :  '  God  standeth 
in  the  congregation  of  gods  ;  He  judgeth  among 
the  gods.  How  long  do  ye  judge  unjustly,  and 
accept  the  persons  of  the  wicked?  Judge  for 
the  orphan  and  the  poor,  and  do  justice  to  the 
humble  and  needy.  Deliver  the  needy,  and  save 
the  poor  out  of  tiie  hand  of  the  wicked.  They 
know  not,  neither  have  they  understood  ;  they 
walk  on  in  darkness  :  all  the  foundations  of  the 
earth  shall  be  shaken.  I  said,  Ye  are  gods,  and 
are  all  children  of  the  Most  High.  But  ye  die 
like  men,  and  fall  like  one  of  the  princes. 
Arise,  O  God  !  judge  the  earth,  for  Thou  shalt 
inherit  all  nations.' '  But  in  the  version  of  the 
Seventy  it  is  written,  '  Behold,  ye  die  like  men, 
and  fall  Hke  one  of  the  princes,'  ^  in  order  to 
manifest  the  disobedience  of  men,  —  I  mean  of 
Adam  and  Eve,  —  and  the  fall  of  one  of  the 
princes,  i.e.,  of  him  who  was  called  the  serpent, 
who  fell  with  a  great  overthrow,  because  he  de- 
ceived Eve.  But  as  my  discourse  is  not  intended 
to  touch  on  this  point,  but  to  prove  to  you  that 
the  Holy  Ghost  reproaches  men  because  they 
were  made  like  God,  free  from  suffering  and 
death,  provided  that  they  kept  His  command- 
ments, and  were  deemed  deserving  of  the  name 
of  His  sons,  and  yet  they,  becoming  like  Adam 
and  Eve,  work  out  death  for  themselves  ;  let  the 
interpretation  of  the  Psalm  be  held  just  as  you 
wish,  yet  thereby  it  is  demonstrated  that  all  men 
are  deemed  worthy  of  becoming  "  gods,"  and  of 
having  power  to  become  sons  of  the  Highest ; 
and  shall  be  each  by  himself  judged  and  con- 
demned like  Adam  and  Eve.  Now  I  have  proved 
at  length  that  Christ  is  called  God. 

CHAP.    CXXV. HE     EXPLAINS    WHAT     FORCE    THE 

WORD    ISRAEL    HAS,    AND    HOW    IT   SUITS    CHRIST. 

"  I  wish,  sirs,"  I  said,  "  to  learn  from  you  what 
is  the  force  of  the  name  Israel."  And  as  they 
were  silent,  I  continued  :  "  I  shall  tell  you  what 
I  know  k  for  I  do  not  think  it  right,  when  I  know, 
not  to  speak  ;  or,  suspecting  that  you  do  know, 
and  yet  from  envy  or  from  voluntary  ignorance 
deceive  yourselves, ^  to  be  continually  solicitous ; 
but  I  speak  all  things  simply  and  candidly,  as  my 
Lord  said  :  '  A  sower  went  forth  to  sow  the  seed  ; 
and  some  fell  by  the  wayside,  and  some  among 
thorns,  and  some  on  stony  ground,  and  some  on 
good  ground.'  *  I  must  speak,  then,  in  the  hope 
of  finding  good  ground  somewhere  ;  since  that 
Lord  of  mine,  as  One  strong  and  powerful,  comes 
to  demand  back  His  own  from  all,  and  will  not 


'  Ps.  Ixxxii. 

2  In  the  text  there  is  certainly  no  distinction  jjiven.  But  if  we 
read  <i?  avOpui-nos  (WMi3\,  "as  a  man,"  in  the  first  quotation  wc 
shall  be  able  to  follow  Justin's  argument. 

^  The  reading  here  is  (Triaraaai  auTcit,  which  is  generally  aban- 
doned for  anmai'  eavTOvi. 

*  Matt.  xiii.  3. 


condemn  His  steward  if  He  recognises  that  he, 
by  the  knowledge  that  the  Lord  is  powerful  and 
has  come  to  demand  His  own,  has  given  it  to 
every  bank,  and  has  not  digged  for  any  cause 
whatsoever.  Accordingly  the  name  Israel  signi- 
fies this,  A  man  who  overcomes  power  ;  for  /sra 
is  a  man  overcoming,  and  ^/  is  power.s  And 
that  Christ  would  act  so  when  He  became  man 
was  foretold  by  the  mystery  of  Jacob's  wrestling 
with  Him  who  appeared  to  him,  in  that  He  min- 
istered to  the  will  of  the  Father,  yet  nevertheless 
is  God,  in  that  He  is  the  first-begotten  of  all 
creatures.  For  when  He  became  man,  as  I  pre- 
viously remarked,  the  devil  came  to  Him  —  i.e., 
that  power  which  is  called  the  serpent  and  Sa- 
tan —  tempting  Him,  and  striving  to  effect  His 
downfall  by  asking  Him  to  worship  him.  But 
He  destroyed  and  overthrew  the  devil,  having 
proved  him  to  be  wicked,  in  that,  he  asked  to  be 
worshipped  as  God,  contrary  to  the  Scripture  ; 
who  is  an  apostate  from  the  will  of  God.  For 
He  answers  him,  '  It  is  written.  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  Him  only  shalt  thou 
serve.'  ^  Then,  overcome  and  convicted,  the 
devil  departed  at  that  time.  But  since  our 
Christ  was  to  be  numbed,  i.e.,  by  pain  and  ex- 
perience of  suffering,  He  made  a  previous 
intimation  of  this  by  touching  Jacob's  thigh,  and 
causing  it  to  shrink.  But  Israel  was  His  name 
from  the  beginning,  to  which  He  altered  the 
name  of  the  blessed  Jacob  when  He  blessed  him 
with  His  own  name,  proclaiming  thereby  that 
all  who  through  Him  have  fled  for  refuge  to  the 
Father,  constitute  the  blessed  Israel.  But  you, 
having  understood  none  of  this,  and  not  being 
prepared  to  understand,  since  you  are  the  chil- 
dren of  Jacob  after  the  fleshly  seed,  expect  that 
you  shall  be  assuredly«saved.  But  that  you  de- 
ceive yourselves  in  such  matters,  I  have  proved 
by  many  words. 

CHAP.  CXXVI. — THE  VARIOUS  NAMES  OF  CHRIST 
ACCORDING  TO  BOTH  NATURES.  IT  IS  SHOWN 
THAT  HE  IS  GOD,  AND  APPEARED  TO  THE  PA- 
TRIARCHS. 

"  But  if  you  knew,  Trypho,"  continued  I, 
"  who  He  is  that  is  called  at  one  time  the  Angel 
of  great  counsel  and  a  Man  by  Ezekiel,  and 
like  the  Son  of  man  by  Daniel,  and  a  Child  by 
Isaiah,  and  Christ  and  God  to  be  worshipped 
by  David,  and  Christ  and  a  Stone  by  many,  and 
Wisdom  by  Solomon,  and  Joseph  and  Judah  and 
a  Star  by  Moses,  and  the  East  by  Zechariah, 
and  the  Suffering  One  and  Jacob  and  Israel  by 
Isaiah  again,  and  a  Rod,  and  Flower,  and  Cor- 
ner-Stone, and  Son  of  God,  you  would  not  have 
blasphemed  Him  who  has  now  come,  and  been 


S   rOn  Justin's  Hebrew,  see  Kaye,  p   19.] 

*>  Nlatt.  iv.  10. 

7  [By  Isaiah.     "  Counsellor"  in  English  version.] 


DIALOGUE   WITH    TRYPHO. 


26' 


born,  and  suffered,  and  ascended  to  heaven ; 
who  shall  also  come  again,  and  then  your  twelve 
tribes  shall  mourn.  For  if  you  had  understood 
what  has  been  written  by  the  prophets,  you  would 
not. have  denied  that  He  was  God,  Son  of  the 
only,  unbegotten,  unutterable  God.  For  Moses 
says  somewhere  in  Exodus  the  following:  'The 
Lord  spake  to  Moses,  and  said  to  him,  I  am  the 
Lord,  and  I  appeared  to  Abraham,  to  Isaac,  and 
to  Jacob,  being  their  God ;  and  my  name  I  re- 
vealed not  to  them,  and  I  established  my  cove- 
nant with  them.'  •  And  thus  again  he  says,  '  A 
man  wrestled  with  Jacob,'  ^  and  asserts  it  was 
God ;  narrating  that  Jacob  said,  '  I  have  seen 
God  face  to  face,  and  my  life  is  preserved.'  And 
it  is  recorded  that  he  called  the  ])lace  where  He 
wrestled  with  him,  appeared  to  and  blessed  him, 
the  Face  of  God  (Peniel).  And  Moses  says 
that  God  appeared  also  to  Abraham  near  the 
oak  in  Mamre,  when  he  was  sitting  at  the  door 
of  his  tent  at  mid-day.  Then  he  goes  on  to  say  : 
'  And  he  lifted  up  his  eyes  and  looked,  and,  be- 
hold, three  men  stood  before  him  ;  and  when 
he  saw  them,  he  ran  to  meet  them.'^  After  a 
little,  one  of  them  promises  a  son  to  Abraham  : 
'Wherefore  did  Sarah  laugh,  saying.  Shall  I  of 
a  surety  bear  a  child,  and  I  am  old  ?  Is  any- 
thing impossible  with  God?  At  the  time  ap- 
pointed I  will  return,  according  to  the  time  of 
life,  and  Sarah  shall  have  a  son.  And  they  went 
away  from  Abraham.'  ■*  Again  he  speaks  of  them 
thus  :  '  And  the  men  rose  up  from  thence,  and 
looked  toward  Sodom.'  s  Then  to  Abraham  He 
who  was  and  is  again  speaks  :  '  I  will  not  hide 
from  Abraham,  my  servant,  what  I  intend  to 
do.' "  ^  And  what  follows  in  the  writings  of 
Moses  I  quoted  and  explained  ;  "  from  which  I 
have  demonstrated,"  I  said,  "that  He  who  is 
described  as  God  appeared  to  Abraham,  to 
Isaac,  and  to  Jacob,  and  the  other  patriarchs, 
was  appointed  under  the  authority  of  the  Father 
and  Lord,  and  ministers  to  His  will."  Then  I 
went  on  to  say  what  I  had  not  said  before  :  "And 
so,  when  the  people  desired  to  eat  flesh,  and 
Moses  had  lost  faith  in  Him,  who  also  there  is 
called  the  Angel,  and  who  promised  that  God 
would  give  them  to  satiety.  He  who  is  both  God 
and  the  Angel,  sent  by  the  Father,  is  described 
as  saying  and  doing  these  things.  For  thus  the 
Scripture  says  :  '  And  the  Lord  said  to  Moses, 
Will  the  Lord's  hand  not  be  sufficient?  thou 
shalt  know  now  whether  my  word  shall  conceal 
thee  or  not.'  7  And  again,  in  other  words,  it 
thus  says  :  '  But  the  Lord  spake  unto  me,  Thou 
shalt  not  go  over  this  Jordan  :  the  Lord  thy  God, 

1  Ex.  vi.  2  ff. 

2  Gen.  xxxii.  24,  30. 

3  Gen.  xviii.  2. 

*  Gen.  xviii.  13  f. 
S  Gen.  xviii.  16. 

*  Gen.  xviii.  17. 
'  Num.  xi.  23. 


who  goeth  before  thy  face.  He  shall  cut  off  the 
nations.'  ^ 

CHAP.     CXXVII. THE.se    PASSAGE.S     OF     SCRIPTURE 

DO   NOT    APPLY   TO    THE    FATHER,    BLTT  TO    THE 
WORD. 

"These  and  other  such  sayings  are  recorded 
by  the  lawgiver  and  by  the  prophets  ;  and  I  sup- 
pose that  I  have  stated  sufficiently,  that  wher- 
ever 9  God  says,  '  God  went  up  from  Abraham,' '° 
or,  'The  Lord  sjtake  to  Moses,'"  and  'The  Lord 
came  down  to  behold  the  tower  which  the  sons 
of  men  had  built,' '-  or  when  '  God  shut  Noah 
into  the  ark,'  '^  you  must  not  imagine  that  the 
unbegotten  God  Himself  came  down  or  went  up 
from  any  place.  For  the  ineffable  Father  and 
Lord  of  all  neither  has  come  to  any  place,  nor 
walks,  nor  sleeps,  nor  rises  up,  but  remains  in 
His  own  place,  wherever  that  is,  quick  to  behold 
and  quick  to  hear,  having  neither  eyes  nor  ears, 
but  being  of  indescribable  might ;  and  He  sees 
all  things,  and  knows  all  things,  and  none  of  us 
escapes  His  observation  ;  and  He  is  not  moved 
or  confined  to  a  spot  in  the  whole  world,  for  He 
existed  before  the  world  was  made.  How,  then, 
could  He  talk  with  any  one,  or  be  seen  by  any 
one,  or  appear  on  the  smallest  portion  of  the 
earth,  when  the  people  at  Sinai  were  not  able  to 
look  even  on  the  glory  of  Him  who  was  sent 
from  Him  ;  and  Moses  himself  could  not  enter 
into  the  tabernacle  which  he  had  erected,  when 
it  was  filled  with  the  glory  of  God ;  and  the 
priest  could  not  endure  to  stand  before  the  tem- 
ple when  Solomon  conveyed  the  ark  into  the 
house  in  Jerusalem  which  he  had  built  for  it? 
Therefore  neither  Abraham,  nor  Isaac,  nor  Jacob, 
nor  any  other  man,  saw  the  Father  and  ineffable 
Lord  of  all,  and  also  of  Christ,  but  [saw]  Him 
who  was  according  to  His  will  His  Son,  being 
God,  and  the  Angel  because  He  ministered  to 
His  will ;  whom  also  it  pleased  Him  to  be  born 
man  by  the  Virgin  ;  who  also  was  fire  when  He 
conversed  with  Moses  from  the  bush.  Since, 
unless  we  thus  comprehend  the  Scriptures,  it 
must  follow  that  the  Father  and  Lord  of  all  had 
not  been  in  heaven  when  what  Moses  wrote  took 
place  :  '  And  the  Lord  rained  upon  Sodom  fire 
and  brimstone  from  the  Lord  out  of  heaven  ; '  '•♦ 
and  again,  when  it  is  thus  said  by  David  :  '  Lift 
up  your  gates,  ye  rulers  ;  and  be  ye  lift  up,  ye 
everlasting  gates ;  and  the  King  of  glory  shall 
enter  ; '  'S  and  again,  when  He  says  :  'The  Lord 
says  to  my  Lord,  Sit  at  My  right  hand,  till  I 
make  Thine  enemies  Thy  footstool.'  '^ 


8  Deut.  xxxi.  2  f. 

9  oTav  rroi'  instead  of  OTav  /xov, 
'°  Gen.  xviii.  22. 

I'  Ex.  vi.  29. 
■2  Gen.  xi.  5. 
'3  Gen.  vii.  16. 
'*  Gen.  xix.  24. 
•5  Ps.  xxiv.  7. 
'6  Ps.  ex.  X. 


264 


DIALOGUE   WITH    TRYPHO. 


CHAP.    CXXVIII. THE    WORD    IS   SENT   NOT    AS     AN 

INANIMATE    POWER,   BUT  AS  A   PERSON  BEGOTTEN 
OF   THE    father's    SUBSTANCE. 

"  And  that  Christ  being  Lord,  and  God  the 
Son  of  God,  and  appearing  formerly  in  power  as 
Man,  and  Angel,  and  in  the  glory  of  fire  as  at 
the  bush,  so  also  was  manifested  at  the  judgment 
executed  on  Sodom,  has  been  demonstrated  fully 
by  what  has  been  said."  Then  I  repeated  once 
more  all  that  I  had  previously  quoted  from  Exo- 
dus, about  the  vision  in  the  bush,  and  the  nam- 
ing of  Joshua  (Jesus),  and  continued  :  "And  do 
not  suppose,  sirs,  that  I  am  speaking  superflu- 
ously when  I  repeat  these  words  frequently  :  but 
it  is  because  I  know  that  some  wish  to  antici- 
pate these  remarks,  and  to  say  that  the  power 
sent  from  the  Father  of  all  which  appeared  to 
Moses,  or  to  Abraham,  or  to  Jacob,  is  called  an 
Angel  because  He  came  to  men  (for  by  Him 
the  commands  of  the  Father  have  been  pro- 
claimed to  men)  ;  is  called  Glory,  because  He 
appears  in  a  vision  sometimes  that  cannot  be 
borne  ;  is  called  a  Man,  and  a  human  being, 
because  He  appears  arrayed  in  such  forms  as 
the  Father  pleases  ;  and  they  call  Him  the  Word, 
because  He  carries  tidings  from  the  Father  to 
men  :  but  maintain  that  this  power  is  indivisible 
and  inseparable  from  the  Father,  just  as  they 
say  that  the  light  of  the  sun  on  earth  is  indivisi- 
ble and  inseparable  from  the  sun  in  the  heavens  ; 
as  when  it  sinks,  the  light  sinks  along  with  it ; 
so  the  Father,  when  He  chooses,  say  they,  causes 
His  power  to  spring  forth,  and  when  He  chooses. 
He  makes  it  return  to  Himself.  In  this  way, 
they  teach.  He  made  the  angels.  But  it  is 
proved  that  there  are  angels  who  always  exist, 
and  are  never  reduced  to  that  form  out  of  which 
they  sprang.  And  that  this  power  which  the 
prophetic  word  calls  God,  as  has  been  also  amply 
demonstrated,  and  Angel,  is  not  numbered  [as 
different]  in  name  only  like  the  light  of  the  sun, 
but  is  indeed  something  numerically  distinct,  I 
have  discussed  briefly  in  what  has  gone  before ; 
when  I  asserted  that  this  power  was  begotten 
from  the  Father,  by  His  power  and  will,  but  not 
by  abscission,  as  if  the  essence  of  the  Father 
were  divided  ;  as  all  other  things  partitioned  and 
divided  are  not  the  same  after  as  before  they 
were  divided  :  and,  for  the  sake  of  example,  I 
took  the  case  of  fires  kindled  from  a  fire,  which 
we  see  to  be  distinct  from  it,  and  yet  that  from 
which  many  can  be  kindled  is  by  no  means  made 
less,  but  remains  the  same, 

CHAP.  CXXIX.  —  that  IS   CONFIRMED    FROM   OTHER 
PASSAGES   OF   SCRIPTURE, 

"  And  now  I  shall  again  recite  the  words  which 
I  have  spoken  in  proof  of  this  point.  "When 
Scripture  says,  'The  Lord  rained  fire  from  the 


Lord  out  of  heaven,'  the  prophetic  word  indi- 
cates that  there  were  two  in  number  :  One  upon 
the  earth,  who,  it  says,  descended  to  behold  the 
cry  of  Sodom  ;  Another  in  heaven,  who  also  is 
Lord  of  the  Lord  on  earth,  as  He  is  Father  and 
God ;  the  cause  of  His  power  and  of  His  being 
Lord  and  God.  Again,  when  the  Scripture 
records  that  God  said  in  the  beginning, '  Behold, 
Adam  has  become  like  one  of  Us,' '  this  phrase, 
'  like  one  of  Us,'  is  also  indicative  of  number ; 
and  the  words  do  not  admit  of  a  figurative 
meaning,  as  the  sophists  endeavour  to  affix  on 
them,  who  are  able  neither  to  tell  nor  to  under- 
stand the  truth.  And  it  is  written  in  the  book 
of  Wisdom  :  '  If  I  should  tell  you  daily  events, 
I  would  be  mindful  to  enumerate  them  from 
the  beginning.  The  Lord  created  me  the  be- 
ginning of  Hi's  ways  for  His  works.  From 
everlasting  He  established  me  in  the  beginning, 
before  He  formed  the  earth,  and  before  He 
made  the  depths,  and  before  the  springs  of 
waters  came  forth,  before  the  mountains  were 
settled ;  He  begets  me  before  all  the  hills.'  "  ^ 
When  I  repeated  these  words,  I  added  :  "  You 
perceive,  my  hearers,  if  you  bestow  attention, 
that  the  Scripture  has  declared  that  this  Off- 
spring was  begotten  by  the  Father  before  all 
things  created  ;  and  that  that  which  is  begotten 
is  numerically  distinct  from  that  which  begets, 
any  one  will  admit." 

CHAP.    CXXX. he   RETURNS  TO   THE    CONVERSION 

OF    THE     GENTILES,    AND     SHOWS    THAT    IT    WAS 
FORETOLD. 

And  when  all  had  given  assent,  I  said  :  "  I 
would  now  adduce  some  passages  which  I  had 
not  recounted  before.  They  are  recorded  by 
the  faithful  servant  Moses  in  parable,  and  are  as 
follows  :  '  Rejoice,  O  ye  heavens,  with  Him,  and 
let  all  the  angels  of  God  worship  Him ; '  "  3  and 
I  added  what  follows  of  the  passage  :  "  '  Rejoice, 
O  ye  nations,  with  His  people,  and  let  all  the 
angels  of  God  be  strengthened  in  Him :  for 
the  blood  of  His  sons  He  avenges,  and  will 
avenge,  and  will  recompense  His  enemies  with 
vengeance,  and  will  recompense  those  that  hate 
Him ;  and  the  Lord  will  purify  the  land  of  His 
people.'  And  by  these  words  He  dec;lares  that 
we,  the  nations,  rejoice  with  His  people,  —  to 
wit,  Abraham,  and  Isaac,  and  Jacob,  and  the 
prophets,  and,  in  short,  all  of  that  people  who 
are  well-pleasing  to  God,  according  to  what 
has  been  already  agreed  on  between  us.  But 
we  will  not  receive  it  of  all  your  nation  ;  since 
we  know  from  Isaiah  ^  that  the  members  of 
those  who  have  transgressed  shall  be  consumed 


'  Gen.  iii.  22. 
2  Prov.  viii.  22  ff. 
J  1  )ciii.  xxxii.  43. 
"•  Isii.  Ixvi.  24. 


DIALOGUE   WITH   TRYPIIO. 


'26s 


by  the  worm  and  unquenchable  fire,  remaining 
immortal  ;  so  that  they  become  a  spectacle  to 
all  flesh,  liut  in  addition  to  these,  I  wish,  sirs," 
said  I,  "  to  add  some  other  passages  from  the 
very  words  of  Moses,  from  which  you  may 
understand  that  God  has  from  of  old  dispersed 
all  men  according  to  tlieir  kindreds  and  tongues  ; 
and  out  of  all  kindreds  has  taken  to  Himself 
your  kindred,  a  useless,  disobedient,  and  faith- 
less generation  ;  and  has  shown  that  those  who 
were  selected  out  of  every  nation  have  obeyed 
His  will  through  Christ,  —  whom  He  calls  also 
Jacob,  and  names  Israel,  —  and  these,  then,  as 
I  mentioned  fully  previously,  must  be  Jacob  and 
Israel.  For  when  He  says,  '  Rejoice,  O  ye 
nations,  with  His  people,'  He  allots  the  same 
inheritance  to  them,  and  does  not  call  them  by 
the  same  name  ; '  but  when  He  says  that  they 
as  Gentiles  rejoice  with  His  people,  He  calls 
them  Gentiles  to  reproach  you.  For  even  as 
you  provoked  Him  to  anger  by  your  idolatry,  so 
also  He  has  deemed  those  who  were  idolaters 
worthy  of  knowing  His  will,  and  of  inheriting 
His  inheritance. 

CHAP.    CXXXI. HOW    MUCH    MORE    FAITHFUL    TO 

GOD    THE    GENTILES    ARE    WHO    ARE     CONVERTED 
TO   CHRIST   THAN   THE   JEWS. 

"  But  I  shall  quote  the  passage  by  which  it  is 
made  known  that  God  divided  all  the  nations. 
It  is  as  follows  :  '  Ask  thy  father,  and  he  will 
show  thee  ;  thine  elders,  and  they  will  tell  thee  ; 
when  the  Most  High  divided  the  nations,  as  He 
dispersed  the  sons  of  Adam.  He  set  the  bounds 
of  the  nations  according  to  the  numbers  of  the 
children  of  Israel ;  and  the  Lord's  portion  be- 
came His  people  Jacob,  and  Israel  was  the  lot 
of  His  inheritance.'  "  ^  And  having  said  this,  I 
added  :  "  The  Seventy  have  translated  it,  '  He 
set  the  bounds  of  the  nations  according  to  the 
number  of  the  angels  of  God.'  But  because  my 
argument  is  again  in  nowise  weakened  by  this, 
I  have  adopted  your  exposition.  And  you 
yourselves,  if  you  will  confess  the  truth,  must 
acknowledge  that  we,  who  have  been  called  by 
God  through  the  despised  and  shameful  mystery 
of  the  cross  (for  the  confession  of  which,  and 
obedience  to  which,  and  for  our  piety,  punish- 
ments even  to  death  have  been  inflicted  on  us 
by  demons,  and  by  the  host-of  the  devil,  through 
the  aid  ministered  to  them  by  you),  and  endure 
all  torments  rather  than  deny  Christ  even  by 
word,  through  whom  we  are  called  to  the  salva- 
tion prepared  beforehand  by  the  Father,  are 
more  faithful  to  God  than  you,  who  were  re- 
deemed from  Egypt  with  a  high  hand  and  a  visi- 


'  The  reading  is,  "  and  calls  them  by  the  same  name."  But  the 
whole  argument  shows  that  the  Jews  and  Gentiles  are  distinguished 
by  name.  [Hut  that  Gentiles  are  also  called  (Israel)  by  the  same 
name  is  the  point  here.] 

^  Deut.  x.\.\ii.  7  ff. 


tation  of  great  glory,  when  the  sea  was  parted 
for  you,  and  a  passage  left  dry,  in  which  [God] 
slew  those  who  pursued  you  with  a  very  great 
equipment,  and  splendid  chariots,  bringing  back 
upon  them  the  sea  which  had  been  made  a  way 
for  your  sakes ;  on  whom  also  a  pillar  of  light 
shone,  in  order  that  you,  more  than  any  other 
nation  in  the  world,  might  possess  a  peculiar 
light,  never-failing  and  never-setting ;  for  whom 
He  rained  manna  as  nourishment,  fit  for  the 
heavenly  angels,  in  order  that  you  might  have 
no  need  to  prepare  your  food  ;  and  the  water  at 
Marah  was  made  sweet ;  and  a  sign  of  Him  that 
was  to  be  crucified  was  made,  both  in  the  matter 
of  the  serpents  which  bit  you,  as  I  already  men- 
tioned (God  anticipating  before  the  proper  times 
these  mysteries,  in  order  to  confer  grace  upon 
you,  to  whom  you  are  always  convicted  of  being 
thankless),  as  well  as  in  the  type  of  the  e.xtend- 
ing  of  the  hands  of  Moses,  and  of  Oshea  being 
named  Jesus  (Joshua)  ;  when  you  fought  against 
Amalek  :  concerning  which  God  enjoined  that 
the  incident  be  recorded,  and  the  name  of  Jesus 
laid  up  in  your  understandings  ;  saying  that  this 
is  He  who  would  blot  out  the  memorial  of  Ama- 
lek from  under  heaven.  Now  it  is  clear  that  the 
memorial  of  Amalek  remained  after  the  son  of 
Nave  (Nun)  :  but  He  makes  it  manifest  through 
Jesus,  who  was  crucified,  of  whom  also  those 
symbols  were  fore-announcements  of  all  that 
would  happen  to  Him,  the  demons  would  be  de- 
stroyed, and  would  dread  His  name,  and  that  all 
principalities  and  kingdoms  would  fear  Him  ;  and 
that  they  who  believe  in  Him  out  of  all  nations 
would  be  shown  as  God-fearing  and  peaceful 
men  ;  and  the  facts  already  quoted  by  me,  Try- 
pho,  indicate  this.  Again,  Avhen  you  desired 
flesh,  so  vast  a  quantity  of  quails  was  given  you, 
that  they  could  not  be  told;  for  whom  also 
water  gushed  from  the  rock ;  and  a  cloud  fol- 
lowed you  for  a  shade  from  heat,  and  covering 
fi-om  cold,  declaring  the  manner  and  significa- 
tion of  another  and  new  heaven  ;  the  latchets 
of  your  shoes  did  not  break,  and  your  shoes 
waxed  not  old,  and  your  garments  wore  not 
away,  but  even  those  of  the  children  grew  along 
with  them. 

CHAP.   CXXXII. HOW   GREAT  THE   POWER   WAS   OF 

THE   NAME   OF   JESUS   IN  THE   OLD   TESTAMENT. 

"Yet  after  this  you  made  a  calf,  and  were 
very  zealous  in  committing  fornication  with  the 
daughters  of  strangers,  and  in  serving  idols. 
And  again,  when  the  land  was  given  up  to  you 
with  so  great  a  display  of  power,  that  you  wit- 
nessed 3  the  sun  stand  still  in  the  heavens  by 
the  order  of  that  man  whose  name  was  Jesus 
(Joshua),  and  not  go  down  for  thirty-six  hours, 


3  [Another  Americanism.     Greek,  flea<ro<r6ai.J 


266 


DIALOGUE   WITH   TRYPHO. 


as  well  as  all  the  other  miracles  which  were 
wrought  for  you  as  time  served ; '  and  of  these 
it  seems  good  to  me  now  to  speak  of  another, 
for  it  conduces  to  your  hereby  knowing  Jesus, 
whom  we  also  know  to  have  been  Christ  the 
Son  of  God,  who  was  crucified,  and  rose  again, 
and  ascended  to  heaven,  and  will  come  again  to 
judge  all  men,  even  up  to  Adam  himself.  You 
are  aware,  then,"  I  continued,  "  that  when  the 
ark  of  the  testimony  was  seized  by  the  enemies 
of  Ashdod,-  and  a  terrible  and  incurable  malady 
had  broken  out  among  them,  they  resolved  to 
place  it  on  a  cart  to  which  they  yoked  cows 
that  had  recently  calved,  for  the  purpose  of 
ascertaining  by  trial  whether  or  not  they  had 
been  plagued  by  God's  power  on  account  of  the 
ark,  and  if  God  wished  it  to  be  taken  back  to 
the  place  from  which  it  had  been  carried  away. 
And  when  they  had  done  this,  the  cows,  led  by 
no  man,  went  not  to  the  place  whence  the  ark 
had  been  taken,  but  to  the  fields  of  a  certain 
man  whose  name  was  Oshea,  the  same  as  his 
whose  name  was  altered  to  Jesus  (Joshua),  as 
has  been  previously  mentioned,  who  also  led  the 
people  into  the  land  and  meted  it  out  to  them  : 
and  when  the  cows  had  come  into  these  fields 
they  remained  there,  showing  to  you  thereby 
tliat  they  were  guided  by  the  name  of  power ;  ^ 
just  as  formerly  the  people  who  survived  of 
those  that  came  out  of  Egypt,  were  guided  into 
the  land  by  him  who  had  received  the  name 
Jesus  (Joshua),  who  before  was  called  Oshea. 

CHAP.  CXXXIII. THE   HARD-HEARTEDNESS   OF  THE 

JEWS,    FOR   WHOM   THE    CHRISTIANS   PR.AY. 

"  Now,  although  these  and  all  other  such  un- 
expected and  marvellous  works  were  wrought 
amongst  and  seen  by  you  at  different  times,  yet 
you  are  convicted  by  the  prophets  of  having 
gone  to  such  a  length  as  offering  your  own  chil- 
dren to  demons  ;  and  besides  all  this,  of  having 
dared  to  do  such  things  against  Christ ;  and  you 
still  dare  to  do  them  :  for  all  which  may  it  be 
granted  to  you  to  obtain  mercy  and  salvation 
from  (iod  and  His  Christ.  For  God,  knowing 
before  that  you  would  do  such  things,  pronovmced 
this  curse  upon  you  by  the  prophet  Isaiah  :  '  Woe 
unto  their  soul !  they  have  devised  evil  counsel 
against  themselves,  saying,  Let  us  bind  the  right- 
eous man,  for  he  is  distasteful  to  us.  Therefore 
they  shall  eat  the  fruit  of  their  own  doings.  Woe 
to  the  wicked  !  evil,  according  to  the  works  of 
his  hands,  shall  befall  him.  O  my  people,  your 
exactors  glean  you,  and  those  who  extort  from 
you  shall  rule  over  you.  O  my  people,  they  who 
call  you  blessed  cause  you  to  err,  and  disorder 


'  The  anacoloiithon  is  in  the  original. 
^  See  I  Sam.  v. 

^/)r,  "by  the  power  of  the  name."     [2  Sam.  vi.  14.     Joshua  in 
English  version.] 


the  way  of  your  paths.  But  now  the  Lord  shall 
sist  His  people  to  judgment,  and  He  shall  enter 
into  judgment  with  the  elders  of  the  people  and 
the  princes  thereof.  But  why  have  you  burnt 
up  my  vineyard?  and  why  is  the  spoil  of  the 
poor  found  in  your  houses  ?  Why  do  you  wrong 
my  people,  and  put  to  shaije  the  countenance 
of  the  humble  ?'+  Again,  m  other  words,  the 
same  prophet  spake  to  the  same  effect :  '  Woe 
unto  them  that  draw  their  iniquity  as  with  a  long 
cord,  and  their  transgressions  as  with  the  harness 
of  an  heifer's  yoke  :  who  say.  Let  His  speed 
come  near,  and  let  the  counsel  of  the  Holy  One 
of  Israel  come,  that  we  may  know  it.  Woe  unto 
them  that  call  evil  good,  and  good  evil  !  that  put 
light  for  darkness,  and  darkness  for  light  !  that 
put  bitter  for  sweet,  and  sweet/for  bitter  !  Woe 
unto  them  that  are  wise  in  their  own  eyes,  and 
prudent  in  their  own  sight !  Woe  unto  those 
that  are  mighty  among  you,  who  drink  wine,  who 
are  men  of  strength,  who  mingle  strong  drink  ! 
who  justify  the  wicked  for  a  reward,  and  take 
away  justice  from  the  righteous !  Therefore, 
as  the  stubble  shall  be  burnt  by  the  coal  of 
fire,  and  utterly  consumed  by  the  burning  flame, 
their  root  shall  be  as  wool,  and  their  flower  shall 
go  up  like  dust.  For  they  would  not  have  the 
law  of  the  Lord  of  Sabaoth,  but  despised  s  the 
word  of  the  Lord,  the  Holy  One  of  Israel.  And 
the  Lord  of  Sabaoth  was  very  angry,  and  laid  His 
hands  upon  them,  and  smote  them  ;  and  He 
was  provoked  against  the  mountains,  and  their 
carcases  were  in  the  midst  like  dung  on  the 
road.  And  for  all  this  they  have  not  repented,^ 
but  their  hand  is  still  high.'  7  For  verily  your 
hand  is  high  to  commit  evil,  because  ye  slew  the 
Christ,  and  do  not  repent  of  it ;  but  so  far  from 
that,  ye  hate  and  murder  us  who  have  believed 
through  Him  in  the  God  and  Father  of  all,  as 
often  as  ye  can  ;  and  ye  curse  Him  without  ceas- 
ing, as  well  as  those  who  side  with  Him ;  while 
all  of  us  pray  for  you,  and  for  all  men,  as  our 
Christ  and  Lord  taught  us  to  do,  when  He  en- 
joined us  to  pray  even  for  our  enemies,  and  to 
love  them  that  hate  us,  and  to  bless  them  that 


CHAP.    CXXXIV. THE   MARRUGES    OF   J.\COB    ARE 

A    FIGURE    OF   THE    CHURCH. 

"  If,  then,  the  teaching  of  the  prophets  and  of 
Himself  moves  you,  it  is  better  for  you  to  follow 
God  than  your  imprudent  and  blind  masters,  who 
even  till  this  time  permit  each  man  to  have  four 
or  five  wives  ;  and  if  any  one  see  a  beautiful 
woman  and  desire  to  have  her,  they  quote  the 
doings  of  Jacob  [called]  Israel,  and  of  the  other 


*  Isa.  iii.  9-15. 
s   Literally,  "  provoked." 
^  Literally,  "  turned  away.' 
7  Isa.  V.  18-25. 


DIALOGUE   WITH    TRYPHO. 


267 


patriarchs,  and  maintain  that  it  is  not  wrong  to 
do  such  things ;  for  they  are  miserably  ignorant 
in  this  matter.  For,  as  I  before  said,  certain 
dispensations  of  weighty  mysteries  were  accom- 
pUshed  in  each  act  of  this  sort.  For  in  the 
marriages  of  Jacob  I  shall  mention  what  dispen- 
sationVmd  j)rophecy  were  accomplished,  in  order 
that  you  may  thereby  know  that  your  teachers 
never  looked  at  the  divine  motive  which  prompted 
each  act,  but  only  at  the  grovelling  and  corrupt- 
ing passions.  Attend  therefore  to  what  I  say. 
'I'he  marriages  of  Jacob  were  types  of  that  which 
Christ  was  about  to  accomplish.  For  it  was  not 
lawful  for  Jacob  to  marry  two  sisters  at  once. 
And  he  serves  Laban  for  [one  of]  the  daughters  ; 
and  being  deceived  in  [the  obtaining  of]  the 
yoimger,  he  again  served  seven  years.  Now  Leah 
is  your  people  and  synagogue  ;  but  Rachel  is 
our  Church.  And  for  these,  and  for  the  ser- 
vants in  both,  Christ  even  now  serves.  For  while 
Noah  gave  to  the  two  sons  the  seed  of  the  third 
as  servants,  now  on  the  other  hand  Christ  has 
come  to  restore  both  the  free  sons  and  the  ser- 
vants amongst  them,  conferring  the  same  honour 
on  all  of  them  who  keep  His  commandments  ; 
even  as  the  children  of  the  free  women  and  the 
children  of  the  bond  women  born  to  Jacob  were 
all  sons,  and  equal  in  dignity.  And  it  was  fore- 
told what  each  should  be  according  to  rank  and 
and  according  to  fore-knowledge.  Jacob  served 
Laban  for  speckled  and  many-spotted  sheep  ; 
and  Christ  served,  even  to  the  slavery  of  the 
cross,  for  the  various  and  many-formed  races  of 
mankind,  acquiring  them  by  the  blood  and  mys- 
tery of  the  cross.  Leah  was  weak-eyed  ;  for  the 
eyes  of  your  souls  are  excessively  weak.  Rachel 
stole  the  gods  of  Laban,  and  has  hid  them  to 
this  day ;  and  we  have  lost  our  paternal  and 
material  gods.  Jacob  was  hated  for  all  time  by 
his  brother  ;  and  we  now,  and  our  Lord  Himself, 
are  hated  by  you  and  by  all  men,  though  we  are 
brothers  by  nature.  Jacob  was  called  Israel ; 
and  Israel  has  been  demonstrated  to  be  the 
Christ,  who  is,  and  is  called,  Jesus. 

CH.\P.    CXXXV. CHRIST    IS    KING    OF    ISRAEL,    AND 

CHRISTIANS    ARE    THE    ISR.\ELITIC    RACE. 

"  And  when  Scripture  says,  '  I  am  the  Lord 
God,  the  Holy  One  of  Israel,  who  have  made 
known  Israel  your  King,' '  will  you  not  under- 
stand that  truly  Christ  is  the  everlasting  King? 
For  you  are  aware  that  Jacob  the  son  of  Isaac 
was  never  a  king.  And  therefore  Scripture  again, 
explaining  to  us,  says  what  king  is  meant  by  Jacob 
and  Israel :  'Jacob  is  my  Servant,  I  will  uphold 
Him  ;  and  Israel  is  mine  Elect,  my  soul  shall 
receive  Him.  I  have  given  Him  my  Spirit ;  antl 
He  shall  bring  forth  judgment  to  the  Gentiles. 


He  shall  not  cry,  and  His  voice  shall  not  be  heard 
without.  The  bruised  reed  He  shall  not  break, 
and  the  smoking  flax  He  shall  not  quench,  until 
He  shall  bring  forth  judgment  to  victory.  He 
shall  shine,  and  shall  not  be  broken,  until  He  set 
judgment  on  the  earth.  And  in  His  name  shall 
the  (ientiles  trust.'  ^  Then  is  it  Jacob  the  patri- 
arch in  whom  the  Gentiles  and  yourselves  shall 
trust?  or  is  it  not  Christ?  As,  therefore,  Christ 
is  the  Israel  and  the  Jacob,  even  so  we,  who 
have  been  (juarried  out  from  the  bowels  of  Christ, 
are  the  true  Israelitic  race.  But  let  us  attend 
rather  to  the  very  word  :  *  And  I  will  bring  forth_,' 
He  says,  '  the  seed  out  of  Jacob,  and  out  of 
Judah  :  and  it  shall  inherit  My  holy  mountain ; 
and  Mine  Elect  and  My  servants  shall  possess 
the  inheritance,  and  shall  dwell  there  ;  and  there 
shall  be  folds  of  flocks  in  the  thicket,  and  the 
valley  of  Achor  shall  be  a  resting-place  of  cattle 
for  the  people  who  have  sought  ^Ie.  But  as  for 
you,  who  forsake  Me,  and  forget  My  holy  moun- 
tain, and  prepare  a  table  for  demons,  and  fill  out 
drink  for  the  demon,  I  shall  give  you  to  the 
sword.  You  shall  all  fall  with  a  slaughter ;  for 
I  called  you,  and  you  hearkened  not,  and  did 
evil  before  me,  and  did  choose  that  wherein  I 
delighted  not.'  ^  Such  are  the  words  of  Scrip- 
ture ;  understand,  therefore,  that  the  seed  of 
Jacob  now  referred  to  is  something  else,  and 
not,  as  may  be  supposed,  spoken  of  your  people. 
For  it  is  not  possible  for  the  seed  of  Jacob  to 
leave  an  entrance  for  the  descendants  of  Jacob, 
or  for  [God]  to  have  accepted  the  ver)^  same 
persons  whom  He  had  reproached  with  unfitness 
for  the  inheritance,  and  promise  it  to  them  again  ; 
but  as  there  the  i)rophet  says, '  And  now,  O  house 
of  Jacob,  come  and  let  us  walk  in  the  light  of 
the  Lord  ;  for  He  has  sent  away  His  peojile,  the 
house  of  Jacob,  because  their  land  was  full,  as  at 
the  first,  of  soothsayers  and  divinations  ; '  •*  even 
so  it  is  necessary  for  us  here  to  observe  that  there 
are  two  seeds  of  Judah,  and  two  races,  as  there 
are  two  houses  of  Jacob  :  the  one  begotten  by 
blood  and  flesh,  the  other  by  faith  and  the  Spirit. 

CHAP.    CXXXVI. THE  JEWS,  IN   REJECTING  CHRIST, 

REJECTED    GOD    WHO    SENT    HLM. 

"  For  you  see  how  He  now  addresses  the  peo- 
ple, saying  a  little  before  :  '  As  the  grape  shall  be 
found  in  the  cluster,  and  they  will  say.  Destroy 
it  not,  for.  a  blessing  is  in  it ;  so  will  I  do  for  My 
servant's  sake  :  for  His  sake  I  will  not  destroy 
them  all.'  5  And  thereafter  He  adds  :  '  And  I 
shall  bring  forth  the  seed  out  of  Jacob,  and  out 
of  Judah.'  It  is  plain  then  that  if  He  thus  be 
angr)'  with  them,  and  threaten  to  leave  ^"ery  few 


'  Isa.  xliii.  15. 


2  Isa.  xlii.  1-4. 

3  Isa.  l.w.  9-12. 
■*  Isa.  ii.  5  f. 

S  Isa.  Ixv.  8  f. 


268 


DIALOGUE    WITH    TRYPHO. 


of  them,  He  promises  to  bring  forth  certain 
others,  who  shall  dwell  in  His  mountain.  But 
these  are  the  persons  whom  He  said  He  would 
sow  and  beget.  For  you  neither  suffer  Him 
when  He  calls  you,  nor  hear  Him  when  He 
speaks  to  you,  but  have  done  evil  in  the  presence 
of  the  Lord.  But  the  highest  pitch  of  your 
wickedness  lies  in  this,  that  you  hate  the  Right- 
eous One,  and  slew  Him ;  and  so  treat  those 
who  have  received  from  Him  all  that  they  are 
and  have,  and  who  are  pious,  righteous,  and 
humane.  Therefore  '  woe  unto  their  soul,'  says 
the  Lord,'  '  for  they  have  devised  an  evil  counsel 
against  themselves,  saying.  Let  us  take  away  the 
righteous,  for  he  is  distasteful  to  us.'  For  in- 
deed you  are  not  in  the  habit  of  sacrificing  to 
Baal,  as  were  your  fathers,  or  of  placing  cakes  in 
groves  and  on  high  places  for  the  host  of  heaven  : 
but  you  have  not  accepted  God's  Christ.  For 
he  who  knows  not  Him,  knows  not  the  will  of 
God ;  and  he  who  insults  and  hates  Him,  insults 
and  hates  Him  that  sent  Him.  And  whoever 
believes  not  in  Him,  believes  not  the  declarations 
of  the  prophets,  who  preached  and  proclaimed 
Him  to  all. 

CHAP.    CXXXVII.  HE    EXHORTS    THE    JEWS    TO    BE 

CONVERTED. 

"  Say  no  evil  thing,  my  brothers,  against  Him 
that  was  crucified,  and  treat  not  scornfully  the 
stripes  wherewith  all  may  be  healed,  even  as  we 
are  healed.  For  it  will  be  well  if,  persuaded  by 
the  Scriptures,  you  are  circumcised  from  hard- 
heartedness  :  not  that  circumcision  which  you 
have  from  the  tenets  that  are  put  into  you  ;  for  that 
was  given  for  a  sign,  and  not  for  a  work  of  riglit- 
eousness,  as  the  Scriptures  compel  you  [to  ad- 
mit]. Assent,  therefore,  and  pour  no  ridicule 
on  the  Son  of  God ;  obey  not  the  Pharisaic 
teachers,  and  scoff  not  at  the  King  of  Israel,  as 
the  rulers  of  your  synagogues  teach  you  to  do 
after  your  prayers  :  for  if  he  that  touches  those 
who  are  not  pleasing  ^  to  God,  is  as  one  that 
touches  the  apple  of  God's  eye,  how  much  more 
so  is  he  that  touches  His  beloved  !  And  that 
this  is  He,  has  been  sufficiently  demonstrated." 

And  as  they  kept  silence,  I  continued  :  "  My 
friends,  I  now  refer  to  the  Scriptures  as  the 
Seventy  have  interpreted  them ;  for  when  I 
quoted  them  formerly  as  you  possess  them,  I 
made  proof  of  you  [to  ascertain]  how  you  were 
disposed.  ^  For,  mentioning  the  Scripture  which 
says,  '  Woe  unto  them  !  for  they  have  devised 
evil  counsel  against  themselves,  saying ^  (as  the 
Seventy  have  translated,  I  continued)  :  '  Let  us 


'  Isa.  iii.  9. 

2  Zech.  ii.  8. 

3  [Justin's  varied  quotations  of  the  same  text  seem  to  have  been 
of  puriwse.  But  consult  Kaye's  most  useful  note  as  to  the  text  of  the 
LXX.,  in  answer  to  objections  of  Wetstein,  p.  20.  tt.] 

*  Isa.  iii.  9. 


take  away  the  righteous,  for  he  is  distasteful  to 
us ; '  whereas  at  the  commencement  of  the  dis- 
cussion I  added  what  your  version  has  :  '  Let  us 
bind  the  righteous,  for  he  is  distasteful  to  us.' 
But  you  had  been  busy  about  some  other  mat- 
ter, and  seem  to  have  listened  to  the  words  with- 
out attending  to  them.  But  now,  since  the  day 
is  drawing  to  a  close,  for  the  sun  is  about  to  set, 
I  shall  add  one  remark  to  what  I  have  said,  and 
conclude.  I  have  indeed  made  the  very  same 
remark  already,  but  I  think  it  would  be  right  to 
bestow  some  consideration  on  it  again. 

CHAP.     CXXXVIII. NOAH    IS    A    FIGURE    OF   CHRIST, 

WHO     HAS     REGENERATED     US     BY    WATER,    AND 

FAITH,  AND  WOOD  :  [i.e.,  ^he  Cross.'] 

"  You  know,  then,  sirs,"  I  said,  "  that  God 
has  said  in  Isaiah  to  Jerusalem  :  '  I  saved  thee 
in  the  deluge  of  Noah.'  5  By  this  which  God  said 
was  meant  that  the  mystery  of  saved  men  ap- 
peared in  the  deluge.  For  righteous  Noah, 
along  with  the  other  mortals  at  the  deluge,  i.e., 
with  his  own  wife,  his  three  sons  and  their  wives, 
being  eight  in  number,  were  a  symbol  of  the 
eighth  day,  wherein  Christ  appeared  when  He 
rose  from  the  dead,  for  ever  the  first  in  power. 
For  Christ,  being  the  first-born  of  every  creature, 
became  again  the  chief  of  another  race  re- 
generated by  Himself  through  water,  and  faith, 
and  wood,  containing  the  mystery  of  the  cross ; 
even  as  Noah  was  saved  by  wood  when  he  rode 
over  the  waters  with  his  household.  Accordingly, 
when  the  prophet  says, '  I  saved  thee  in  the  times 
of  Noah,'  as  I  have  already  remarked,  he  ad- 
dresses the  people  who  are  equally  faithful  to 
God,  and  possess  the  same  signs.  For  when 
Moses  had  the  rod  in  his  hands,  he  led  your 
nation  through  the  sea.  And  you  believe  that 
this  was  spoken  to  your  nation  only,  or  to  the 
land.  But  the  whole  earth,  as  the  Scripture  says, 
was  inundated,  and  the  water  rose  in  height  fif- 
teen cubits  above  all  the  mountains  :  so  that  it  is 
evident  this  was  not  spoken  to  the  land,  but  to 
the  people  who  obeyed  Him  :  for  whom  also  He 
had  before  prepared  a  resting-place  in  Jerusalem, 
as  was  previously  demonstrated  by  all  the  symbols 
of  the  deluge  ;  I  mean,  that  by  water,  faith,  and 
wood,  those  who  are  afore-prepared,  and  who 
repent  of  the  sins  which  they  have  committed,  shall 
escape  from  the  impending  judgment  of  God. 

CHAP.    CXXXIX. THE     BLESSINGS,    AND     ALSO    THE 

CURSE,  PRONOUNCED   BY  NOAH  WERE   PROPHECIES 
OF   THE    FUTURE. 

"  For  another  mystery  was  accomplished  and 
predicted  in  the  days  of  Noah,  of  which  you  are 


5  Isa.  liv.  9  comes  nearer  to  these  words  than  any  other  passage; 
but  still  the  exact  quotation  is  not  in  Isaiah,  or  in  any  other  part  of 
Scripture.  [It  is  quite  probable  that  Isa.  liv.  9  was  thus  misunder- 
stood by  the  Jews,  as  Trypho  seems  to  acquiesce.] 


DIALOGUE    WITH    TRYPHO. 


269 


not  aware.  It  is  this  :  in  the  blessings  wherewith 
Noah  blessed  his  two  sons,  and  in  the  curse  pro- 
nounced on  his  son's  son.  For  the  Spirit  of 
prophecy  would  not  curse  the  son  that  had  been 
by  God  blessed  along  with  [his  brothers].  But 
since  the  punishment  of  the  sin  would  cleave  to 
the  whole  descent  of  the  son  that  mocked  at  his 
father's  nakedness,  he  made  the  curse  originate 
with  his  son.'  Now,  in  what  he  said,  he  fore- 
told that  the  descendants  of  Shem  would  keep  in 
retention  the  property  and  dwellings  of  Canaan  : 
and  again,  that  the  descendants  of  Jaj^heth  would 
take  possession  of  the  jjroperty  of  which  Shem's 
descendants  had  dispossessed  Canaan's  descend- 
ants ;  and  spoil  the  descendants  of  Shem,  even 
as  they  plundered  the  sons  of  Canaan.  And 
listen  to  the  way  in  which  it  has  so  come  to 
pass.  For  you,  who  have  derived  your  lineage 
from  Shem,  invaded  the  territory  of  the  sons 
of  Canaan  by  the  will  of  God  ;  and  you  pos- 
sessed it.  And  it  is  manifest  that  the  sons 
of  Japheth,  having  invaded  you  in  turn  by  the 
judgment  of  God,  have  taken  your  land  from 
you,  and  have  possessed  it.  Thus  it  is  written  : 
'And  Noah  awoke  from  the  wine,  and  knew 
what  his  younger  son  had  done  unto  him  ;  and 
he  said,  Cursed  be  Canaan,  the  servant ;  a  ser- 
vant shall  he  be  unto  his  brethren.  And  he  said. 
Blessed  be  the  Lord  God  of  Shem  ;  and  Canaan 
shall  be  his  servant.  May  the  Lord  enlarge 
Japheth,  and  let  him  dwell  in  the  houses  of 
Shem  ;  and  let  Canaan  be  his  servant.'  ^  Accord- 
ingly, as  two  peoples  were  blessed,  —  those  from 
Shem,  and  those  from  Japheth,  —  and  as  the 
offspring  of  Shem  were  decreed  first  to  possess 
the  dwellings  of  Canaan,  and  the  offspring  of 
Japheth  were  predicted  as  in  turn  receiving  the 
same  possessions,  and  to  the  two  peoples  there 
was  the  one  people  of  Canaan  handed  over  for 
servants ;  so  Christ  has  come  according  to  the 
power  given  Him  from  the  Almighty  Father,  and 
summoning  men  to  friendship,  and  blessing,  and 
repentance,  and  dwelling  together,  has  promised, 
as  has  already  been  proved,  that  there  shall  be  a 
future  jjossession  for  all  the  saints  in  this  same 
land.  And  hence  all  men  everywhere,  whether 
bond  or  free,  who  believe  in  Christ,  and  recog- 
nise the  truth  in  His  own  words  and  those  of 
His  prophets,  know  that  they  shall  be  with  Him 
in  that  land,  and  inherit  everlasting  and  incor- 
ruptible good. 

CHAP.     CXL. IN     CHRIST     ALL     ARE      FREE.      THE 

JEWS     HOPE     FOR     SALVATION     IN     VAIN     BECAUSE 
THEV    ARE    SONS    OF   ABRAHAM. 

"  Hence    also   Jacob,  as  I  remarked   before. 


'  [But  Justin  goes  on  to  show  that  it  was  prophetic  foresight  only : 
the  curse  cleaves  only  to  wicked  descendants,  the  authors  of  idolatry. 
It  was  removed  by  Christ.     St.  Matt.  xv.  22-28.] 

2  Gen.  ix.  24-27. 


being  himself  a  type  of  Christ,  had  married  the 
two  handmaids  of  his  two  free  wives,  and  of 
them  begat  sons,  for  the  purpose  of  indicating 
beforehand  that  Christ  would  receive  even  all 
those  who  amongst  Japheth's  race  are  descend- 
ants of  Canaan,  equally  with  the  free,  and  would 
have  the  children  fellow-heirs.  And  we  are 
such ;  but  you  cannot  comjirehend  this,  because 
you  cannot  drink  of  the  living  fountain  of  God, 
l)ut  of  broken  cisterns  which  can  hold  no  water, 
as  the  Scrijjture  says.^  But  they  are  cisterns 
broken,  and  holding  no  water,  which  your  own 
teachers  have  digged,  as  the  .Scripture  also  ex- 
pressly asserts,  '  teaching  for  doctrines  the  com- 
mandments of  men.'  ■♦  And  besides,  they  beguile 
themselves  and  you,  supposing  that  the  ever- 
lasting kingdom  will  be  assuredly  given  to  those 
of  the  dispersion  who  are  of  .•\l)raham  after  the 
flesh,  although  they  be  sinners,  and  faithless,  and 
disobedient  towards  C}od,  which  the  Scriptures 
have  proved  is  not  the  case.  For  if  so,  Isaiah 
would  never  have  said  this  :  '  And  unless  the 
Lord  of  Sabaoth  had  left  us  a  seed,  we  would 
ha\e  been  like  Sodom  and  Gomorrah.'  5  And 
Ezekiel :  '  Even  if  Noah,  and  Jacob,  and  Daniel 
were  to  pray  for  sons  or  daughters,  their  request 
should  not  be  granted.'  '^  But  neither  shall  the 
father  perish  for  the  son,  nor  the  son  for  the 
father ;  but  every  one  for  his  own  sin,  and  each 
shall  be  saved  for  his  own  righteousness. ^  And 
again  Isaiah  says  :  '  They  shall  look  on  the  car- 
cases ^  of  them  that  have  transgressed :  their 
worm  shall  not  cease,  and  their  fire  shall  not  be 
quenched  ;  and  they  shall  be  a  spectacle  to  all 
flesh.''?  And  our  Lord,  according  to  the  will  of 
Him  that  sent  Him,  who  is  the  Father  and  Lord 
of  all,  would  not  have  said,  'They  shall  come 
from  the  east,  and  from  the  west,  and  shall  sit 
down  with  Abraham,  and  Isaac,  and  Jacob  in 
the  kingdom  of  heaven.  But  the  children  of 
the  kingdom  shall  be  cast  out  into  outer  dark- 
ness.' '°  Furthermore,  I  have  proved  in  what 
has  preceded,"  that  those  who  were  foreknown 
to  be  unrighteous,  whether  men  or  angels,  are 
not  made  wicked  by  God's  fault,  but  each  man 
by  his  own  fault  is  what  he  will  appear  to  be. 

CHAP.  CXLI. FREE-WILL    IN    MEN    AND    .ANGELS. 

"  But  that  you  may  not  have  a  pretext  for 
saving  that  Christ  must  have  been  crucified,  and 
that  those  who  transgressed  must  have  been 
among  your  nation,  and  that  the  matter  could 
not  have  been  otherwise,  I  said  briefly  by  antici- 


3  Jer.  ii.  13. 

-•  Isa 


xxix.  13. 

5  Isa.  i.  9. 

6  Ezek.  xiv.  18,  20. 

7  Ezek.  xviii.  20. 

8  Literally,  "  limbs." 

9  Isa.  Ixvi.  24. 
^^  Matt.  viii.  11  f. 

"  Chap.  Ixxxviii.  cii. 


270 


DIALOGUE   WITH    TRYPHO. 


pation,  that  God,  wishing  men  and  angels  to 
follow  His  will,  resolved  to  create  them  free  to 
do  righteousness ;  possessing  reason,  that  they 
may  know  by  whom  they  are  created,  and 
through  whom  they,  not  existing  formerly,  do 
now  exist ;  and  with  a  law  that  they  should  be 
judged  by  Him,  if  they  do  anything  contrary  to 
right  reason :  and  of  ourselves  we,  men  and 
angels,  shall  be  convicted  of  having  acted  sin- 
fully, unless  we  repent  beforehand.  But  if  the 
word  of  God  foretells  that  some  angels  and  men 
shall  be  certainly  punished,  it  did  so  because 
it  foreknew  that  they  would  be  unchangeably 
[wicked],  but  not  because  God  had  created 
them  so.  So  that  if  they  repent,  all  who  wish 
for  it  can  obtain  mercy  from  God :  and  the 
Scripture  foretells  that  they  shall  be  blessed, 
saying,  '  Blessed  is  the  man  to  whom  the  Lord 
imputeth  not  sin  j ' '  that  is,  having  repented  of 
his  sins,  that  he  may  receive  remission  of  them 
from  God ;  and  not  as  you  deceive  yourselves, 
and  some  others  who  resemble  you  in  this,  who 
say,  that  even  though  they  be  sinners,  but  know 
God,  the  Lord  will  not  impute  sin  to  them. 
We  have  as  proof  of  this  the  one  fall  of  David, 
which  happened  through  his  boasting,  which 
was  forgiven  then  when  he  so  mourned  and 
wept,  as  it  is  written.  But  if  even  to  such  a 
man  no  remission  was  granted  before  repent- 
ance, and  only  when  this  great  king,  and  anointed 
one,  and  prophet,  mourned  and  conducted  him- 
self so,  how  can  the  impure  and  utterly  aban- 
doned, if  they  weep  not,  and  mourn  not,  and 
repent  not,  entertain  the  hope  that  the  Lord  will 
not  impute  to  them  sin  ?  And  this  one  fall  of 
David,  in  the  matter  of  Uriah's  wife,  proves, 
sirs,"  I  said,  "  that  the  patriarchs  had  many 
wives,  not  to  commit  fornication,  but  that  a 
certain  dispensation  and  all  mysteries  might  be 
accomplished  by  them ;  since,  if  it  were  allow- 
able to  take  any  wife,  or  as  many  wives  as  one 
chooses,  and  how  he  chooses,  which  the  men  of 
your  nation  do  over  all  the  earth,  wherever  they 


'  Ps.  xxxii.  2. 


sojourn,  or  wherever  they  have  been  sent,  taking 
women  under  the  name  of  marriage,  much  more 
would  David  have  been  permitted  to  do  this." 

When  I  had  said  this,  dearest  Marcus  Pompe- 
ius,  I  came  to  an  end. 

CHAP.     CXLII. THK     JEWS     RETURN    THANKS,    AND 

LEAVE    JUSTIN. 

Then  Trypho,  after  a  little  delay,  said,  "You 
see  that  it  was  not  intentionally  that  we  came 
to  discuss  these  points.  And  I  confess  that  I 
have  been  particularly  pleased  with  the  confer- 
ence ;  and  I  think  that  these  are  of  quite  the 
same  opinion  as  myself  For  we  have  found 
more  than  we  expected,  and  more  than  it  was 
possible  to  have  expected.  And  if  we  could  do 
this  more  frequently,  we  should  be  much  helped 
in  the  searching  of  the  Scriptures  themselves. 
But  since,"  he  said,  "  you'  are  on  the  eve  of  de- 
parture, and  expect  daily  to  set  sail,  do  not 
hesitate  to  remember  us  as  friends  when  you 
are  gone." 

"For  my  part,"  I  replied,  "if  I  had  remained, 
I  would  have  wished  to  do  the  same  thing  daily. 
But  now,  since  I  expect,  with  God's  will  and 
aid,  to  set  sail,  I  exhort  you  to  give  all  diligence 
in  this  very  great  struggle  for  your  own  salvation, 
and  to  be  earnest  in  setting  a  higher  value  on 
the  Christ  of  the  Almighty  God  than  on  your 
own  teachers." 

After  this  they  left  me,  wishing  me  safety  in 
my  voyage,  and  from  every  misfortune.  And  I, 
praying  for  them,  said,  "  I  can  wish  no  better 
thing  for  you,  sirs,  than  this,  that,  recognising  in 
this  way  that  intelligence  is  given  to  every  man, 
you  may  be  of  the  same  opinion  as  ourselves, 
and  believe  that  Jesus  is  the  Christ  of  God."  ^ 


2  The  last  sentence  is  very  dubious.  For  navrl  OLvSpiinrivov  vovv 
read  n-ai'Tl  acSpcoTro)  toi'  i-oOi'.  For  jroiijerjjTe  read  TrtcrTeuarjTe.  And 
lastly,  for  to  y]ixu>v  read  toi'  'Iijtroui'. 

[But  there  is  no  doubt  about  the  touching  beauty  of  this  close; 
and  truly  Trypho  seems  "  not  far  from  the  kingdom  of  God."  Note 
the  marvellous  knowledge  of  the  Old  Testament  Scriptures,  whicl\ 
Justin  had  acquired,  and  which  he  could  use  in  conversation.  His 
quotations  from  the  Psalms,  mevioriter,  are  more  accurate  than  others. 
See  Kaye,  p.  141.] 


THE  DISCOURSE  TO  THE  GREEKS. 


[TRANSLATED  BY  THE  REV  M.  DODS,  M.A.] 


CHAP.    I. — JUSTIN  JUSTIFIES    HIS   DEPARTURE    FROM 
GREEK    CUSl'OMS. 

Do  not  suppose,  ye  Greeks,  that  my  separa- 
tion from  your  customs  is  unreasonable  and  un- 
thinking ;  for  I  found  in  them  nothing  that  is  holy 
or  acceptable  to  God.  For  the  very  composi- 
tions of  your  poets  are  monuments  of  madness 
and  intemperance.  For  any  one  who  becomes 
the  scholar  of  your  most  eminent  instructor,  is 
more  beset  by  difficulties  than  all  men  besides. 
For  first  they  say  that  Agamemnon,  abetting  the 
extravagant  lust  of  his  brother,  and  his  madness 
and  unrestrained  desire,  readily  gave  even  his 
daughter  to  be  sacrificed,  and  troubled  all  Greece 
that  he  might  rescue  Helen,  who  had  been  rav- 
ished by  the  leprous  '  shepherd.  But  when  in  the 
course  of  the  war  they  took  captives,  Agamem- 
non was  himself  taken  captive  by  Chryseis,  and  for 
Briseis'  sake  kindled  a  feud  with  the  son  of  Thetis. 
And  Pelides  himself,  who  crossed  the  river,'  over- 
threw Troy,  and  subdued  Hector,  this  your  hero 
became  the  slave  of  Polyxena,  and  was  conquered 
by  a  dead  Amazon ;  and  putting  off  the  god- 
fabricated  armour,  and  donning  the  hymeneal 
robe,  he  became  a  sacrifice  of  love  in  the  temple 
of  Apollo.  And  the  Ithacan  Ulysses  made  a  vir- 
tue of  a  vice.3  And  indeed  his  sailing  past  the 
Sirens  ■♦  gave  evidence  that  he  was  destitute  of 
worthy  ])rudence,  because  he  could  not  depend 
on  his  prudence  for  stopping  his  ears.  Ajax, 
son  of  'Felamon,  who  bore  the  shield  of  seven- 
fold ox-hide,  went  mad  when  he  was  defeated  in 
the  contest  with  Ulysses  for  the  armour.  Such 
things  I  have  no  desire  to  be  instructed  in.  Of 
such  virtue  I  am  not  covetous,  that  I  should  be- 
lieve the  myths  of  Homer.  For  the  whole  rhap- 
sody, the  beginning  and  end  both  of  the  Iliad 
and  the  Odyssey  is  —  a  woman. 


'  Potter  would  here  read  Kiirapov,  "elegant"  [ironically  for 
effeminate] ;  but  the  above  reading  is  defended  by  Sylburg,  on  the 
ground  that  shepherds  were  so  greatly  despised,  that  this  is  not  too 
hard  an  epithet  to  apply  to  Paris. 

2  Of  the  many  attempts  to  amend  this  clause,  there  seems  to  be 
none  satisfactory. 

3  Or,  won  the  reputation  of  the  virtue  of  wisdom  by  the  vice  of 
deceit. 

*  That  is,  the  manner  in  which  he  did  it,  stopping  his  companions' 
ears  with  wax,  and  having  himself  bound  to  the  mast  of  his  ship. 


CHAP.  IT.  —  THE  GREEK  THEOGOXY  EXPOSED. 

But  since,  next  to  Homer,  Hesiod  wrote  his 
lVo>-ks  and  Days,  who  will  believe  his  drivelling 
theogony?  For  they  say  that  Chronos,  the  son 
of  Ouranos,5  in  the  beginning  slew  his  father, 
and  possessed  himself  of  his  rule ;  and  that,  be- 
ing seized  with  a  panic  lest  he  should  himself 
suffer  in  the  same  way,  he  preferred  devouring 
his  children  ;  but  that,  by  the  craft  of  the  Curetes, 
Jupiter  was  conveyed  away  and  kept  in  secret, 
and  afterwards  bound  his  father  with  chains,  and 
divided  the  empire ;  Jupiter  receiving,  as  the 
story  goes,  the  air,  and  Neptune  the  deep,  and 
Pluto  the  portion  of  Hades.  But  Pluto  ravished 
Proserpine  ;  and  Ceres  sought  her  child  wander- 
ing through  the  deserts.  And  this  myth  was 
celebrated  in  the  Eleusinian  fire.'^  Again,  Nep- 
tune ravished  Melanippe  when  she  was  drawing 
water,  besides  abusing  a  host  of  Nereids  not  a 
few,  whose  names,  were  we  to  recount  them, 
would  cost  us  a  multitude  of  words.  And  as  for 
Jupiter,  he  was  a  various  adulterer,  with  Antiope 
as  a  satyr,  with  Danae  as  gold,  and  with  Europa 
as  a  bull ;  with  Leda,  moreover,  he  assumed 
wings.  For  the  love  of  Semele  proved  both  his 
unchastity  and  the  jealousy  of  Semele.  And 
they  say  that  he  carried  off  the  Phrygian  Gany- 
mede to  be  his  cup-bearer.  These,  then,  are  the 
exploits  of  the  sons  of  Saturn.  And  your  illus- 
trious son  of  Latona  [Apollo],  who  professed 
soothsaying,  convicted  himself  of  lying.  He 
pursued  Daphne,  but  did  not  gain  possession  of 
her ;  and  to  H}-acinthus,7  who  loved  him.  he  did 
not  foretell  his  death.  And  I  say  nothing  of  the 
masculine  character  of  Minerva,  nor  of  the  femi-  ■ 
nine  nature  of  Bacchus,  nor  of  the  fornicating  dis- 
position of  Venus.  Read  to  Jupiter,  ye  Greeks, 
the  law  against  parricides,  and  the  penalty  of 
adultery,  and  the  ignominy  of  prederasty.  Teach 
Minerva  and  Diana  the  works  of  women,  and 
Bacchus  the  works  of  men.     What  seemliness  is 


5  Or,  Saturn  son  of  Heaven. 

6  In  the  mysteries  of  Eleusis,  the  return  of  Proserpine  from  the 
lower  world  was  celebrated. 

7  Apollo  accidentally  killed  Hyacinthus  by  striking  him  on  the 
head  with  a  quoit. 

271 


272 


THE   DISCOURSE  TO   THE   GREEKS. 


there  in  a  woman's  girding  herself  with  armour, 
or  in  a  man's  decorating  himself  with  cymbals, 
and  garlands,  and  female  attire,  and  accompanied 
by  a  herd  of  bacchanalian  women  ? 

CHAP.    in. FOLLIES    OF    THE    GREEK    MYTHOLOGY. 

For  Hercules,  celebrated  by  his  three  nights,' 
sung  by  the  poets  for  his  successful  labours,  the 
son  of  Jupiter,  who  slew  the  lion  and  destroyed 
the  many-headed  hydra ;  who  put  to  death  the 
fierce  and  mighty  boar,  and  was  able  to  kill  the 
fleet  man-eating  birds,  and  brought  up  from 
Hades  the  three-headed  dog ;  who  effectually 
cleansed  the  huge  Augean  building  from  its  dung, 
and  killed  the  bulls  and  the  stag  whose  nostrils 
breathed  fire,  and  plucked  the  golden  fruit  from 
the  tree,  and  slew  the  poisonous  serpent  (and  for 
some  reason,  which  it  is  not  lawful  to  utter,  killed 
Achelous,  and  the  guest-slaying  Busiris),  and 
crossed  the  mountains  that  he  might  get  water 
which  gave  forth  an  articulate  speech,  as  the  story 
goes  :  he  who  was  able  to  do  so  many  and  such 
like  and  so  great  deeds  as  these,  how  childishly 
he  was  delighted  to  be  stunned  by  the  cymbals 
of  the  satyrs,  and  to  be  conquered  by  the  love 
of  woman,  and  to  be  struck  on  the  hips  by  the 
laughing  Lyda  !  And  at  last,  not  being  able  to 
put  off  the  tunic  of  Nessus,  himself  kindling  his 
own  funeral  pile,  so  he  died.  Let  Vulcan  lay 
aside  his  envy,  and  not  be  jealous  if  he  is  hated 
because  he  is  old  and  club-footed,  and  IVIars 
loved,  because  young  and  beautiful.  Since, 
therefore,  ye  Greeks,  your  gods  are  convicted  of 
intemperance,  and  your  heroes  are  effeminate, 
as  the  histories  on  which  your  dramas  are  founded 
have  declared,  such  as  the  curse  of  Atreus,  the 
bed  of  Thyestes,-  and  the  taint  in  the  house  of 
Pelops,  and  Uanaus  murdering  through  hatred 
and  making  yEgyptus  childless  in  the  intoxica- 
tion of  his  rage,  and  the  Thyestean  banquet 
spread  by  the  Furies. ^  And  Procne  is  to  this' 
day  flitting  about,  lamenting ;  and  her  sister  of 
Athens  shrills  with  her  tongue  cut  out.  For 
what  need  is  there  of  speaking  of  the  goad  ^  of 
CEdipus,  and  the  murder  of  Laius,  and  the 
marrying  his  mother,  and  the  mutual  slaughter 
of  those  who  were  at  once  his  brothers  and  his 
sons  ? 

CHAP.  IV. SHAMELESS  PRACTICES  OF  THE  GREEKS. 

And  your  public  assemblies  I  have  come  to 
hate.     For  there  are  excessive  banquetings,  and 


■  Tpie'o-Trepoi',  so  called,  as  some  think,  [from  his  origin:  "ex 
conciibitu  triiivi  noctiiim."\ 

*  Thyestes  seduced  the  wife  of  his  brother  Atreus,  whence  the 
tragic  career  of  the  family. 

3  There  is  no  apodosis  in  the  Greek 

_<  Not,  as  the  editors  dispute,  either  the  tongue  of  the  buckle  with 
which  he  put  out  his  eyes,  nor  the  awl  witli  which  his  heels  were 
bored  through,  but  the  goad  with  which  he  killed  his  father. 


subde  flutes  which  provoke  to  lustful  movements, 
and  useless  and  luxurious  anointings,  and  crown- 
ing with  garlands.  With  such  a  mass  of  evils  do 
you  banish  shame ;  and  ye  fill  your  minds  with 
them,  and  are  carried  away  by  intemj)erance, 
and  indulge  as  a  common  practice  in  wicked  and 
insane  fornication.  And  this  further  I  Avould  say 
to  you,  why  are  you,  being  a  Greek,  indignant  at 
your  son  when  he  imitates  Jupiter,  and  rises 
against  you  and  defrauds  you  of  your  own  wife  ? 
Why  do  you  count  him  your  enemy,  and  yet 
worship  one  that  is  like  him  ?  And  why  do  you 
blame  your  wife  for  living  in  unchastity,  and  yet 
honour  Venus  with  shrines?  If  indeed  these 
things  had  been  related  by  others,  they  would 
have  seemed  to  be  mere  slanderous  accusations, 
and  not  truth.  But  now  your  own  poets  sing  these 
things,  and  your  histories  noisily  publish  them. 


CHAP.    V. 


CLOSING    APPEAL. 


Henceforth,  ye  Greeks,  come  and  partake  of 
incomparable  wisdom,  and  be  instructed  by  the 
Divine  Word,  and  acquaint  yourselves  with  the 
King  immortal ;  and  do  not  recognise  those  men 
as  heroes  who  slaughter  whole  nations.  For  our 
own  Ruler,5  the  Divine  Word,  who  even  now 
constantly  aids  us,  does  not  desire  strength  of 
body  and  beauty  of  feature,  nor  yet  the  high 
spirit  of  earth's  nobihty,  but  a  pure  soul,  fortified 
by  holiness,  and  the  watchwords  of  our  King, 
holy  actions,  for  through  the  Word  power  passes 
into  the  soul.  O  trumpet  of  peace  to  the  soul 
that  is  at  war  !  O  weapon  that  puttest  to  flight 
terrible  passions  !  O  instruction  that  quenches 
the  innate  fire  of  the  soul  !  The  Word  exercises 
an  influence  which  does  not  make  poets  :  it  does 
not  equip  philosophers  nor  skilled  orators,  but 
by  its  instruction  it  makes  mortals  immortal,  mor- 
tals gods  ;  and  from  the  earth  transports  them 
to  the  realms  above  Olympus.  Come,  be  taught ; 
become  as  I  am,  for  I,  too,  was  as  ye  are.^  These 
have  conquered  me  —  the  divinity  of  the  instruc- 
tion, and  the  power  of  the  Word  :  for  as  a  skilled 
serpent-charmer  lures  the  terrible  reptile  from 
his  den  and  causes  it  to  flee,  so  the  Word  drives 
the  fearful  passions  of  our  sensual  nature  from 
the  very  recesses  of  the  soul ;  first  driving  forth 
lust,  through  which  every  ill  is  begotten  — 
hatreds,  strife,  envy,  emulations,  anger,  and  such 
like.  Lust  being  once  banished,  the  soul  be- 
comes calm  and  serene.  And  being  set  free 
from  the  ills  in  which  it  was  sunk  up  to  the  neck, 
it  returns  to  Him  who  made  it.  For  it  is  fit 
that  it  be  restored  to  that  state  whence  it  de- 
parted, whence  every  soul  was  or  is. 


5  AvTos  -irkfi  riiJLiav, 
^  [He  seems  to  quote  Gal.  iv.  12.] 

[In  .  B.  —  It  should  be  stated  that  modern  critics  consider  this  work 
as  not  improbably  by  another  author.] 


JUSTIN'S  HORTATORY  ADDRESS  TO  THE  GREEKS. 

[TRANSLATED    BV    THE    REV.    M.    DODS,    M.A.] 


CHAP.    I.  —  REASONS  FOR  ADDRESSING  THE  GREEKS. 

As  I  begin  this  hortatory  address  to  you,  ye 
men  of  Greece,  I  pray  God  that  I  may  know  what 
I  ought  to  say  to  you,  and  that  you,  shaking  off 
your  habitual  '  love  of  disputing,  and  being  de- 
livered from  the  error  of  your  fathers,  may  now 
choose  what  is  profitable  ;  not  fancying  that  you 
commit  any  offence  against  your  forefathers, 
though  the  things  which  you  formerly  considered 
by  no  means  salutary  should  now  seem  useful  to 
you.  For  accurate  investigation  of  matters,  put- 
ting truth  to  the  question  with  a  more  searching 
scrutiny,  often  reveals  that  things  which  have 
passed  for  excellent  are  of  quite  another  sort. 
Since,  then,  we  propose  to  discourse  of  the  true 
religion  (than  which,  1  think,  there  is  nothing 
which  is  counted  more  valuable  by  those  who 
desire  to  pass  through  life  without  danger,  on 
account  of  the  judgment  which  is  to  be  after  the 
termination  of  this  life,  and  which  is  announced 
not  only  by  our  forefathers  according  to  God,  to 
wit  the  prophets  and  lawgivers,  but  also  by  those 
among  yourselves  who  have  been  esteemed  wise, 
not  poets  alone,  but  also  philosophers,  who  pro- 
fessed among  you  that  they  had  attained  the 
true  and  divine  knowledge),  I  think  it  well  first 
of  all  to  examine  the  teachers  of  religion,  both 
our  own  and  yours,  who  they  were,  and  how 
great,  and  in  what  times  they  lived ;  in  order 
that  those  who  have  formerly  received  from  their 
fathers  the  false  religion,  may  now,  when  they 
perceive  this,  be  extricated  from  that  inveterate 
error ;  and  that  we  may  clearly  and  manifesdy 
show  that  we  ourselves  follow  the  religion  of  our 
forefathers  according  to  God. 

CHAP.    II, THE    POETS    ARE    UNFIT    TO    BE     RELI- 
GIOUS  TEACHERS. 

Whom,  then,  ye  men  of  Greece,  do  ye  call 
your  teachers  of  religion  ?  The  poets  ?  It  will 
do  your  cause  no  good  to  say  so  to  men  who 
know  the  poets  ;  for  they  know  how  very  ridicu- 

*  Literally,  "  former." 


lous  a  theogony  they  have  composed,  —  as  we 
can  learn  from  Homer,  your  most  distinguished 
and  prince  of  poets.  For  he  says,  first,  that  the 
gods  were  in  the  beginning  generated  from 
water ;  for  he  has  written  thus  :  ^  — 

"  Both  ocean,  the  origin  of  the  gods,  and  their 
mother  Tethys." 

And  then  we  must  also  remind  you  of  what  he 
further  says  of  him  whom  ye  consider  the  first 
of  the  gods,  and  whom  he  often  calls  "  the  father 
of  gods  and  men ;  "  for  he  said  :  ^  — 

"  Zeus,  who  is  the  dispenser  of  war  to  men." 
Indeed,  he  says  that  he  was  not  only  the  dis- 
penser of  war  to  the  army,  but  also  the  cause  of 
perjury  to  the  Trojans,  by  means  of  his  daugh- 
ter ;  4  and  Homer  introduces  him  in  love,  and 
bitterly  complaining,  and  bewailing  himself,  and 
plotted  against  by  the  other  gods,  and  at  one  time 
exclaiming  concerning  his  own  son  :  s  — 

"  Alas  !     he  falls,  my  most  beloved  of  men  ! 

Sarpedon,  vanquished  by  Patroclus,  falls. 

So  will  the  fates." 

And  at  another  time  concerning  Hector  :  ^  — 
"  Ah  !     I  behold  a  warrior  dear  to  me 
Around  the  walls  of  Ilium  driven,  and  grieve 
For  Hector." 

And  what  he  says  of  the  conspiracy  of  the  other 
gods  against  Zeus,  they  know  who  read  these 
words  :  7  "When  the  other  Olympians  —  Juno, 
and  Neptune,  and  Minerva  —  wished  to  '  bind 
him."  And  unless  the  blessed  gods  had  feared 
him  whom  gods  call  Briareus,  Zeus  would  have 
been  bound  by  them.  And  what  Homer  sayS' 
of  his  intemperate  loves,  we  must  remind  you  in. 
the  very  words  he  used.  For  he  said  that  Zeus 
spake  thus  to  Juno  ;  ^  — 


-  Iliad,  xiv.  302. 

3  Iliad,  xix.  224. 

•»  That  i.s,  Venus,  who,  after  Paris  had  sworn  that  the  war  should 
be  decided  b>-  single  combat  between  himself  and  Menelaus,  carried 
him  off,  and  induced  him,  though  defeated,  to  refuse  performance  of 
the  articles  agreed  upon. 

5  Iliad,  xvi.  433.     Sarpedon  was  a  son  of  Zeus. 

6  Iliad,   xxii.  i63. 
'  Iliad,  i.  399,  etc. 

8  Iliad,  .xiv.  315.  (The  passage  is  here  given  in  full  from  Cow- 
per's  translation.     In  Justin's  quotation  one  or  two  lines  are  omitted.) 


274  JUSTIN'S    HORTATORY   ADDRESS    TO   THE   GREEKS. 


"  For  never  goddess  pour'd,  nor  woman  yet, 
So  full  a  tide  of  love  into  my  breast ; 
I  never  loved  Ixion's  consort  thus, 
Nor  sweet  Acrisian  Danae,  from  whom 
Sprang  Perseus,  noblest  of  the  race  of  man  ; 
Nor  Phoenix'  daughter  fair,  of  whom  were  born 
Minos,  unmatch'd  but  by  the  powers  above, 
And  Rhadamanthus  ;  nor  yet  Semele, 
Nor  yet  Alcmene,  who  in  Thebes  produced 
The  valiant  Hercules ;  and  though  my  son 
By  Semele  were  Bacchus,  joy  of  man  ; 
Nor  Ceres  golden-hair'd,  nor  high-enthron'd 
Latona  in  the  skies  ;  no  —  nor  thyself 
As  now  I  love  thee,  and  my  soul  perceive 
O'erwhelm'd  with  sweetness  of  intense  desire." 

It  is  fit  that  we  now  mention  what  one  can 
learn  from  the  work  of  Homer  of  the  other  gods, 
and  what  they  suffered  at  the  hands  of  men. 
For  he  says  that  Mars  and  Venus  were  wounded 
by  Diomed,  and  of  many  others  of  the  gods  he 
relates  the  sufferings.  For  thus  we  can, gather 
from  the  case  of  Dione  consoHng  her  daughter ; 
for  she  said  to  her  :  '  — 

"  Have  patience,  dearest  child ;  though  much  enforc'd 

Restrain  thine  anger :  we,  in  heav'n  who  dwell. 

Have  much  to  bear  from  mortals ;  and  ourselves 

Too  oft  upon  each  other  suff'rings  lay  : 

Mars  had  his  suff'rings ;  by  Aloeus'  sons, 

Otus  and  Ephialtes,  strongly  bound. 

He  thirteen  months  in  brazen  fetters  lay : 

Juno,  too,  suffer'd,  when  Amphitrvon's  son 

Thro'  her  right  breast  a  three-barb'd  arrow  sent: 

Dire,  and  unheard  of,  were  the  pangs  she  bore. 

Great  Pluto's  self  the  stinging  arrow  felt. 

When  that  same  son  of  /Egis-bearing  Jove 

Assail'd  him  in  the  very  gates  of  hell. 

And  wrought  him  keenest  anguish;  pierced  with  pain. 

To  high  Olympus,  to  the  courts  of  Jove, 

Groaning,  he  came ;  the  bitter  shaft  remain'd 

Deep  in  his  shoulder  fix'd,  and  griev'd  his  soul." 

But  if  it  is  right  to  remind  you  of  the  battle  of 
the  gods,  opposed  to  one  another,  your  own 
poet  himself  will  recount  it,  saying  :  ^  — 

"  Such  was  the  shock  when  gods  in  battle  met; 
For  there  to  royal  Neptune  stood  oppos'd 
Phoebus  Apollo  with  his  arrows  keen ; 
The  blue-eyed  Pallas  to  the  god  of  war; 
To  Juno,  Dian,  heav'nly  archeress. 
Sister  of  Phoebus,  golden-shafted  queen. 
Stout  Hermes,  helpful  god,  Latona  fac'd." 

These  and  such  like  things  did  Homer  teach 
you  ;  and  not  Homer  only,  but  also  Hesiod. 
So  that  if  you  believe  your  most  distinguished 
poets,  who  have  given  the  genealogies  of  your 
gods,  you  must  of  necessity  either  suppose  that 
the  gods  are  such  beings  as  these,  or  believe 
that  there  are  no  gods  at  all. 


CHAP.  III. 


■  OPINIONS   OF   THE  SCHOOL   OF   THALES. 


And  if  you  decline  citing  the  poets,  because 
you  say  it  is  allowable  for  them  to  frame  myths, 
and  to  relate  in  a  mythical  way  many  things 
about  the  gods  which  are  far  from  true,  do  you 
suppose  you  have  some  others  for  your  religious 


'  fliad,  V.  382  (from  I^rd  Derby's  translation). 
2  Liad,  XX.  66  (from  Lord  Derby's  translation). 


teachers,  or  how  do  you  say  that  they  them- 
selves ^  have  learned  this  religion  of  yours? 
For  it  is  impossible  that  any  should  know  mat- 
ters so  great  and  divine,  who  have  not  them- 
selves learned  them  first  from  the  initiated.* 
You  will  no  doubt  say,  "  The  sages  and  philoso- 
phers." For  to  them,  as  to  a  fortified  wall,  you 
are  wont  to  flee,  when  any  one  quotes  the 
opinions  of  your  poets  about  the  gods.  There- 
fore, since  it  is  fit  that  we  commence  with  the 
ancients  and  the  earliest,  beginning  thence  I  will 
produce  the  opinion  of  each,  much  more  ridicu- 
lous as  it  is  than  the  theology  of  the  poets. 
For  Thales  of  Miletus,  who  took  the  lead  in  the 
study  of  natural  philosophy,  declared  that  water 
was  the  first  principle  of  all  things ;  for  from 
water  he  says  that  all  things  are,  and  that  into 
water  all  are  resolved.  And  after  him  Anaxi- 
mander,  who  came  froin  the  same  Miletus,  said 
that  the  infinite  was  the  first  principle  of  all 
things ;  for  that  from  this  indeed  all  things  are 
produced,  and  into  this  do  all  decay.  Thirdly, 
Anaximenes  —  and  he  too  was  from  Miletus — 
says  that  air  is  the  first  principle  of  all  things ; 
for  he  says  that  from  this  all  things  are  pro- 
duced, and  into  this  all  are  resolved.  Heraclitus 
and  Hippasus,  from  Metapontus,  say  that  fire  is 
the  first  principle  of  all  things ;  for  from  fire  all 
things  proceed,  and  in  fire  do  all  things  termi- 
nate. Anaxagoras  of  Clazomen?e  said  that  the 
homogeneous  parts  are  the  first  principles  of  all 
things.  Archelaus,  the  son  of  Apollodorus,  an 
Athenian,  says  that  the  infinite  air  and  its  density 
and  rarity  are  the  first  principle  of  all  things. 
All  these,  forming  a  succession  from  Thales, 
followed  the  philosophy  called  by  themselves 
physical. 

CHAP.  IV.  —  OPINIONS   OF   PYTHAGORAS   AND    EPICU- 
RUS. 

Then,  in  regular  succession  from  another 
starting-point,  Pythagoras  the  Samian,  son  of 
Mnesarchus,  calls  numbers,  with  their  propor- 
tions and  harmonies,  and  the  elements  composed 
of  both,  the  first  principles  ;  and  he  includes  also 
unity  and  the  indefinite  binary.^  Epicurus,  an 
Athenian,  the  son  of  Neocles,  says  that  the  first 
principles  of  the  things  that  exist  are  bodies 
perceptible  by  reason,  admitting  no  vacuity,^ 
unbegotten,  indestructible,  which  can  neither  be 
broken,  nor  admit  of  any  formation  of  their 
parts,  nor  alteration,  and  are  therefore  percep- 
tible  by  reason.     Erapedocles   of  Agrigentum, 


3  i.e.,  these  teachers. 

■*  Literally,  "  those  who  knew." 

5  fiovaSn  Kol  Trjv  aopiarov  SvdSa,  One,  Or  unity,  was  considered 
by  Pythagoras  as  the  essence  of  number,  and  also  as  God.  Two,  or 
the  indefinite  binary,  was  the  equivalent  of  evil.  So  Plutarch,  £fe 
placit.  philosopli.,  c.  7;  from  which  treatise  the  above  opinions  of  the 
various  sects  are  quoted,  generally  verbatim. 

6  ofxeTox"  Kivov'.  the  void  being  that  in  which  these  bodies  move, 
while  they  themselves  are  of  a  difl'erent  natute  from  it. 


JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


275 


son  of  Meton,  maintained  that  there  were  four 
elements  —  fire,  air,  water,  earth  ;  and  two  ele- 
mentary powers  —  love  and  hate,'  of  which  the 
former  is  a  power  of  union,  the  latter  of  separa- 
tion. You  see,  then,  the  confusion  of  those 
who  are  considered  by  you  to  have  been  wise 
men,  whom  you  assert  to  be  your  teachers  of 
religion  :  some  of  them  declaring  that  water  is 
the  first  principle  of  all  things ;  others,  air ; 
others,  fire ;  and  others,  some  other  of  these 
fore-mentioned  elements ;  and  all  of  them  em- 
ploying persuasive  arguments  for  the  establish- 
ment of  their  own  errors,  and  attempting  to 
prove  their  own  peculiar  dogma  to  be  the  most 
valuable.  These  things  were  said  by  them. 
How  then,  ye  men  of  Greece,  can  it  be  safe  for 
those  who  desire  to  be  saved,  to  fancy  that  they 
can  learn  the  true  religion  from  these  philoso- 
phers, who  were  neither  able  so  to  convince 
themselves  as  to  prevent  sectarian  wrangling 
with  one  another,  and  not  to  appear  definitely 
opposed  to  one  another's  opinions? 

CHAP.    v. OPINIONS    OF    PLATO    AND    ARISTOTLE. 

But  possibly  those  who  are  unwilling  to  give 
up  the  ancient  and  inveterate  error,  maintain 
that  they  have  received  the  doctrine  of  their 
religion  not  from  those  who  have  now  been 
mentioned,  but  from  those  who  are  esteemed 
among  them  as  the  most  renowned  and  finished 
philosophers,  Plato  and  Aristotle.  For  these, 
they  say,  have  learned  the  perfect  and  true 
religion.  But  I  would  be  glad  to  ask,  first  of 
all,  from  those  who  say  so,  from  whom  they  say 
that  these  men  have  learned  this  knowledge ; 
for  it  is  impossible  that  men  who  have  not 
learned  these  so  great  and  divine  matters  from 
some  who  knew  them,  should  either  themselves 
know  them,  or  be  able  correctly  to  teach  others  ; 
and,  in  the  second  place,  I  think  we  ought  to 
examine  the  opinions  even  of  these  sages.  For 
we  shall  see  whether  each  of  these  does  not 
manifestly  contradict  the  other.  But  if  we  find 
that  even  they  do  not  agree  with  each  other,  I 
think  it  is  easy  to  see  clearly  that  they  too  are 
ignorant.  For  Plato,  with  the  air  of  one  that 
has  descended  from  above,  and  has  accurately 
ascertained  and  seen  all  that  is  in  heaven,  says 
that  the  most  high  God  exists  in  a  fiery  sub- 
stance.- But  Aristotle,  in  a  book  addressed  to 
Alexander  of  Macedon,  giving  a  compendious 
explanation  of  his  own  philosophy,  clearly  and 
manifestly  overthrows  the  opinion  of  Plato, 
saying  that  God  does  not  exist  in  a  fiery  sub- 
stance :  but  inventing,  as  a  fifth  substance, 
some  kind  of  setherial  and  unchangeable  body, 
says  that  God  exists  in  it.  Thus,  at  least,  he 
wrote  :  "  Not,  as  some  of  those  who  have  erred 


'  Or,  accord  and  discord,  attraction  and  repulsion. 
^  Or,  "  is  of  a  fiery  nature." 


regarding  the  Deity  say,  that  God  exists  in  a 
fiery  substance."  Then,  as  if  he  were  not  satis- 
fied with  this  blasphemy  against  Plato,  he  fur- 
ther, for  the  sake  of  proving  what  he  says  about 
the  PCtherial  body,  cites  as  a  witness  him  whom 
Plato  had  banished  from  his  republic  as  a  liar, 
and  as  being  an  imitator  of  the  images  of  truth 
at  three  removes,^  for  so  Plato  calls  Homer ;  for 
he  wrote  :  "  Thus  at  least  did  Homer  speak,* 
'  And  Zeus  obtained  the  wide  heaven  in  the  air 
and  the  clouds,'  "  wishing  to  make  his  own  opin- 
ion appear  more  worthy  of  credit  by  the  testi- 
mony of  Homer ;  not  being  aware  that  if  he 
used  Homer  as  a  witness  to  prove  that  he  spoke 
truth,  many  of  his  tenets  would  be  proved  un- 
true. P'or  Thales  of  Miletus,  who  was  the 
founder  of  philosophy  among  them,  taking 
occasion  from  him, 5  will  contradict  his  first 
opinions  about  first  principles.  For  Aristotle 
himself,  having  said  that  God  and  matter  are 
the  first  principles  of  all  things,  Thales,  the 
eldest  of  all  their  sages,  says  that  water  is  the 
first  principle  of  the  things  that  exist ;  for  he 
says  that  all  things  are  from  water,  and  that  all 
things  are  resolved  into  water.  And  he  con- 
jectures this,  first,  from  the  fact  that  the  seed  of 
all  living  creatures,  which  is  their  first  principle, 
is  moist ;  and  secondly,  because  all  plants  grow 
and  bear  fruit  in  moisture,  but  when  deprived 
of  moisture,  wither.  Then,  as  if  not  satisfied 
with  his  conjectures,  he  cites  Homer  as  a  most 
trustworthy  testimony,  who  speaks  thus  :  — 

"  Ocean,  who  is  the  origin  of  all."^ 

May  not  Thales,  then,  very  fairly  say  to  him, 
"  What  is  the  reason,  Aristotle,  why  )'ou  give 
heed  to  Homer,  as  if  he  spoke  truth,  when  you 
wish  to  demolish  the  opinions  of  Plato ;  but 
when  yoi^  promulgate  an  opinion  contrary  to 
ours,  you  think  Homer  untruthful?  " 

CHAP.     VI.  —  FURTHER     DISAGREEMENTS      BETWEEN 
PLATO   AND    ARISTOTLE. 

And  that  these  very  wonderful  sages  of  yours 
do  not  even  agree  in  other  respects,  can  be 
easily  learned  from  this.  For  while  Plato  says 
that  there  are  three  first  principles  of  all  things, 
God,  and  matter,  and  form,  —  God,  the  maker 
of  all ;  and  matter,  which  is  the  subject  of  the 
first  production  of  all  that  is  produced,  and  af- 
fords to  God  opportunity  for  His  workmanship  ; 
and  form,  which  is  the  type  of  each  of  the  things 


3  See  the  Republic,  x.  2.  By  the  Platonic  doctrine,  the  ideas  of 
things  in  the  mind  of  God  were  the  realities;  the  things  themselves,  as 
seen  by  us,  were  the  images  of  these  realities:  and  poetry,  therefore, 
describing  the  images  of  realities,  was  only  at  the  third  remove  from 
nature.  As  Plato  puts  it  briefly  in  this  same  passage,  "  the  painitr, 
the  bed-maker,  God  —  these  three  arc  the  masters  of  three  species  of 
beds." 

■♦  Iliad,  XV.  IQ2. 

5  i.e.,  from  Homer;  using  Homer's  words  as  suggestive  and 
confirmatory  of  his  doctrine. 

^  Iliad,  xiv.  246. 


76 


JUSTIN'S    HORTATORY    ADDRESS   TO    THE    GREEKS. 


produced,  —  Aristotle  makes  no  mention  at  all 
of  form  as  a  first  principle,  but  says  that  there 
are  two,  God  and  matter.  And  again,  while 
Plato  says  that  the  highest  God  and  the  ideas 
exist  in  the  first  place  of  the  highest  heavens, 
and  in  fixed  sphere,  Aristotle  says  that,  next  to 
the  most  high  God,  there  are,  not  ideas,  but  cer- 
tain gods,  who  can  be  perceived  by  the  mind. 
Thus,  then,  do  they  differ  concerning  things 
heavenly.  So  that  one  can  see  that  they  not 
only  are  unable  to  understand  our  earthly  mat- 
ters, but  also,  being  at  variance  among  themselves 
regarding  these  things,  they  will  appear  unworthy 
of  credit  when  they  treat  of  things  heavenly. 
And  that  even  their  doctrine  regarding  the  human 
soul  as  it  now  is  does  not  harmonize,  is  manifest 
from  what  has  been  said  by  each  of  them  con- 
cerning it.  For  Plato  says  that  it  is  of  three 
parts,  having  the  faculty  of  reason,  of  affection, 
and  of  appetite.'  But  Aristotle  says  that  the  soul 
is  not  so  comprehensive  as  to  include  also  cor- 
ruptible parts,  but  only  reason.  And  Plato  loudly 
maintains  that  "  the  whole  soul  is  immortal." 
But  Aristotle,  naming  it  "  the  actuality,"  ^  would 
have  it  to  be  mortal,  not  immortal.  And  the 
former  says  it  is  always  in  motion ;  but  Aristotle 
says  that  it  is  immoveable,  since  it  must  itself 
precede  all  motion. 


CHAP.    VII. 


INCONSISTENCIES    OF    PLATO  S    DOC- 
TRINE. 


But  in  these  things  they  are  convicted  of  think- 
ing in  contradiction  to  each  other.  And  if  any 
one  will  accurately  criticise  their  writings,  they 
have  chosen  to  abide  in  harmony  not  even  with 
their  own  opinions.  Plato,  at  any  rate,  at  one 
time  says  that  there  are  three  first  principles  of 
the  universe —  God,  and  matter,  and  form  ;  but  at 
another  time  four,  for  he  adds  the  universal  soul. 
And  again,  when  he  has  already  said  that  matter 
is  eternal,^  he  afterwards  says  that  it  is  produced  ; 
and  when  he  has  first  given  to  form  its  peculiar 
rank  as  a  first  principle,  and  has  asserted  for  its 
self-subsistence,  he  afterwards  says  that  this  same 
thing  is  among  the  things  perceived  by  the  un- 
derstanding. Moreover,  having  first  declared 
that  everything  that  is  made  is  mortal,-*  he  after- 
wards states  that  some  of  the  things  that  are  made 
are  indestructible  and  immortal.  What,  then,  is 
the  cause  why  those  who  have  been  esteemed  wise 
among  you  disagree  not  only  with  one  another, 
but  also  with  themselves?  Manifestly,  their  un- 
willingness to  learn  from  those  who  know,  and 
their  desire  to  attain  accurate  knowledge  of  things 
hea\'enly  by  their  own  human  excess  of  wisdom ; 


■  TO  \oyi.K6v,  TO  dvfjLi.K6v,  TO  e7ri0i;/ur)TiKoi', — corresponding  to 
what  we  roughly  speak  of  as  reason,  the  heart,  and  the  appetites. 

-  e'i'TeAt-;^fia,  —the  completion  or  actuality  to  which  each  thing, 
by  virtue  of  its  peculiar  nature  (or  potentiality,  fiuva/utj),  can  arrive. 

■5  Literally,  "  unbegotten." 

*  Or,  "  liable  to  destruction." 


though  they  were  able  to  understand  not  even 
earthly  matters.  Certainly  some  of  your  philos- 
ophers say  that  the  human  soul  is  in  us ;  others, 
that  it  is  around  us.  For  not  even  in  this  did 
they  choose  to  agree  with  one  another,  but,  dis- 
tributing, as  it  were,  ignorance  in  various  ways 
among  themselves,  thej  thought  fit  to  wrangle 
and  dispute  with  one  another  even  about  the 
soul.  For  some  of  them  say  that  the  soul  is 
fire,  and  some  that  it  is  the  air ;  and  others,  the 
mind  ;  and  others,  motion  ;  and  others,  an  exhala- 
tion ;  and  certain  others  say  that  it  is  a  power 
flowing  from  the  stars  ;  and  others,  number  capa- 
ble of  motion ;  and  others,  a  generating  water. 
And  a  wholly  confused  and  inharmonious  opinion 
has  prevailed  among  them,  which  only  in  this 
one  respect  appears  praiseworthy  to  those  who 
can  form  a  right  judgment,  that  they  have  been 
anxious  to  convict  one  another  of  error  and  false- 
hood. 

CHAP.     VIII. ANTIQUITY,    INSPIRATION,     AND     HAR- 
MONY OF   CHRISTIAN  TEACHERS. 

Since  therefore  it  is  impossible  to  learn  any- 
thing true  concerning  religion  from  your  teachers, 
who  by  their  mutual  disagreement  have  furnished 
you  with  sufficient  proof  of  their  own  ignorance, 
I  consider  it  reasonable  to  recur  to  our  progeni- 
tors, who  both  in  point  of  time  have  by  a  great 
way  the  precedence  of  your  teachers,  and  who 
have  taught  us  nothing  from  their  own  private 
fancy,  nor  differed  with  one  another,  nor  attempted 
to  overturn  one  another's  positions,  but  without 
wrangling  and  contention  received  from  God  the 
knowledge  which  also  they  taught  to  us.  For 
neither  by  nature  nor  by  human  conception  is  it 
possible  for  men  to  know  things  so  great  and 
divine,  but  by  the  gift  which  then  descended 
from  above  upon  the  holy  men,  who  had  no  need 
of  rhetorical  art, 5  nor  of  uttering  anything  in  a 
contentious  or  quarrelsome  manner,  but  to  pre- 
sent themselves  pure  ''  to  the  energy  of  the  Divine 
Spirit,  in  order  that  the  divine  plectrum  itself, 
descending  from  heaven,  and  using  righteous 
men  as  an  instrument  like  a  harp  or  lyre,  might 
reveal  to  us  the  knowledge  of  things  divine  and 
heavenly.  Wherefore,  as  if  with  one  mouth  and 
one  tongue,  they  have  in  succession,  and  in  har- 
mony with  one  another,  taught  us  both  concern- 
ing God,  and  the  creation  of  the  world,  and  the 
formation  of  man,  and  concerning  the  immortal- 
ity of  the  human  soul,  and  the  judgment  which 
is  to  be  after  this  life,  and  concerning  all  things 
which  it  is  need  fill  for  us  to  know,  and  thus  in 
divers  times  and  places  have  afforded  us  the 
divine  instruction. ^ 

5  Literally,  "  the  art  of  words." 

*  Literally,  "  clean,"  free  from  other  influences. 

7  [The  diversities  of  Christian  theology  are  to  be  regretted;  but 
Justin  here  shows  the  harmony  and  order  of  truths,  such  as  are  every- 
where received  by  Christians,  to  be  an  inestimable  advantage.] 


JUSTIN'S    HORTATORY    ADDRESS    TO    THE    GREEKS. 


277 


CHAP.    IX. THE  ANTIQUITY   OF   MOSES    PROVED   BY 

GREEK    WRITERS. 

I  will  begin,  then,  with  our  first  prophet  and 
lawgiver,  Moses;    first  explaining  the    times    in 
which  he  lived,  on  authorities  which  among  you 
are  worthy  of  all  credit.     For  I  do  not  propose 
to  prove  these  things  only  from  our  own  divine 
histories,  which  as  yet  you  are  unwilling  to  credit 
on  account  of  the  inveterate  error  of  your  fore- 
fathers, but  also  from  your  own   histories,  and 
such,  too,  as  have  no  reference  to  our  worship, 
that  you  may  know  that,  of  all  your  teachers, 
whether  sages,  poets,  historians,  philosophers,  or 
lawgivers,  by  far  the  oldest,  as  the  Greek  histo- 
ries show  us,  was  Moses,  who  was  our  first  reli- 
-gious  teacher.'     For  in  the  times  of  Ogyges  and 
Inachus,  whom  some  of  your  poets  suppose  to 
have  been  earth-born,=  Moses  is  mentioned   as 
the  leader  and  ruler  of  the  Jewish  nation.     For 
in  this  way  he  is  mentioned  both  by  Polemon  in 
the  first  book  of  his  Hellenics,  and  by  Apion  son 
of  Posidonius  in  his  book  against  the  Jews,  and 
in  the  fourth  book  of  his  history,  where  he  says 
that  during  the  reign  of  Inachus  over  Argos  the 
Jews  revolted  from  Amasis  king  of  the  Egyptians, 
and  that  Moses  led  them.     And  Ptolemaeus  the 
Mendesian,  in  relating  the  history  of  Egypt,  con- 
curs in  all  this.     And  those  who  write  the  Athe- 
nian history,  Hellanicus   and    Philochorus   (the 
author  of  The  Attic  History),  Castor  and  Thallus, 
and  Alexander  Polyhistor,  and  also  the  very  well 
informed    writers    on   Jewish    affairs,  Philo    and 
Josephus,  have  mentioned  Moses  as  a  very  an- 
cient and  time-honoured   prince   of  the   Jews. 
Josephus,  certainly,  desiring  to  signify  even  by 
the  title  of  his  work  the  antiquity  and  age  of  the 
history,  wrote  thus  at  the  commencement  of  the 
history  :  "  The  Jewish  antiquities  ^  of  Flavins  Jo- 
sephus,"—  signifying  the  oldness  of  the  history 
by  the  word  "  antiquities."     And  your  most  re- 
nowned historian  Diodorus,  who  employed  thirty 
whole  years  in  epitomizing  the  libraries,  and  who, 
as  he  himself  wrote,  travelled  over  both  Asia  and 
Europe  for  the  sake  of  great  accuracy,  and  thus 
became  an  eye-witness  of  very  many  things,  wrote 
forty  entire  books  of  his  own  history.     And  he 
in  the  first  book,  having  said  that  he  had  learned 
from  the  Egyptian    priests  that    Moses  was   an 
ancient  lawgiver,  and  even  the  first,  wrote  of  him 
in  these  very  words:    "For  subsequent  to    the 
ancient  manner  of  living  in  Egypt  which  gods 
and  heroes  are  fabled  to  have  regulated,  they  say 
that  Moses  •♦  first  persuaded  the  people  to  use 
written   laws,  and  to  live  by  them;   and  he  is 


'  The  incongruity  in  this  sentence  is  Justin's. 

2  [Autochthones].  That  is,  sprung  from  the  soil:  and  hence  the 
oldest  inhabitants,  the  aborigines. 

3  Literally,  archaeolojjy. 

■<  Unfortunately,  Justin  here  mistook  Menes  for  Moses.  [But  he 
may  have  so  read  the  name  in  his  conv.  See  Grabe's  note  on  Diodo- 
rus, and  the  quotation  following  in  another  note.] 


recorded  to  have  been  a  man  both  great  of  soul 
and  of  great  faculty  in  social  matters."  Then, 
having  proceeded  a  little  fiirther,  and  wishing 
to  mention  the  ancient  lawgivers,  he  mentions 
Moses  first.  For  he  spoke  in  these  words: 
"  Among  the  Jews  they  say  that  Moses  ascribed 
his  laws  5  to  that  (iod  who  is  called  Jehovah, 
whether  because  they  judged  it  a  marvellous  and 
quite  divine  conception  which  promised  to  bene- 
fit a  multitude  of  men,  or  because  they  were  of 
opinion  that  the  people  would  be  the  more 
obedient  when  they  contemplated  the  majesty 
and  power  of  those  who  were  said  to  have  in- 
vented the  laws.  And  they  say  that  Sasunchis  was 
the  second  Egyptian  legislator,  a  man  of  excel- 
lent understanding.  And  the  third,  they  say,  was 
Sesonchosis  the  king,  who  not  only  performed 
the  most  brilliant  military  exploits  of  any  in 
Egypt,  but  also  consolidated  that  warlike  race 
by  legislation.  And  the  fourth  lawgiver,  they 
say,  was  Bocchoris  the  king,  a  wise  and  surpass- 
ingly skilful  man.  And  after  him  it  is  said  that 
Amasis  the  king  acceded  to  the  government, 
whom  they  relate  to  have  regulated  all  that  per- 
tains to  the  rulers  of  provinces,  and  to  the  gen- 
eral administration  of  the  government  of  Egypt. 
And  they  say  that  Darius,  the  father  of  Xerxes, 
was  the  sixth  who  legislated  for  the  Egyptians." 

CHAP.   X. TR.A.INING  AND  INSPIR.VTION  OF  MOSES.  ^ 

These  things,  ye  men  of  Crreece,  have  been 
recorded  in  writing  concerning  the  antiquity  of 
Moses  by  those  who  were  not  of  our  religion  ; 
and  they  said  that  they  learned  all  these  things 
from  the  Egyptian  priests,  among  whom  Moses 
was  not  only  born,  but  also  was  thought  worthy 
of  jDartaking  of  all  the  education  of  the  Eg)-ptians, 
on  account  of  his  being  adopted  by  the  king's 
daughter  as  her  son ;  and  for  the  same  reason 
was  thought  worthy  of  great  attention,  as  the 
wisest  of  the  historians  relate,  who  have  chosen 
to  record  his  life  and  actions,  and  the  rank  of  his 
descent,  —  I  speak  of  Philo  and  Josephus.  For 
these,  in  their  narration  of  the  history  of  the 
Jews,  say  that  Moses  was  sprung  from  the  race 
of  the  Chalda^ans,  and  that  he  was  born  in  Egypt 
when  his  forefathei-s  had  migrated  on  account  of 
famine  from  Phcenicia  to  that  countr>' ;  and  him 
God  chose  to  honour  on  account  of  his  exceed- 
ing virtue,  and  judged  him  worthy  to  become  the 
leader  and  lawgiver  of  his  own  race,  when  He 
thought  it  right  that  the  peojile  of  the  Hebrews 
should  return  out  of  Egypt  into  their  owm  land. 
To  him  first  did  God  communicate  that  divine 
and  prophetic  gift  which  in  those  days  descended 
upon  the  holy  men,  and  him  also  did  He  first 


s  This  sentence  must  be  so  completed  from  the  context  in  Diodo- 
rus.    See  the  note  of  Maranus. 

*  [Consult  the  ponderous  learning  of  Warburton's  Divine  Lega- 
tion, passim  J\ 


278 


JUSTIN'S    HORTATORY   ADDRESS    TO   THE    GREEKS. 


furnish  that  he  might  be  our  teacher  in  religion, 
and  then  after  him  the  rest  of  the  prophets,  who 
both  obtained  the  same  gift  as  he,  and  taught 
us  the  same  doctrines  concerning  the  same  sub- 
jects. These  we  assert  to  have  been  our  teachers, 
who  taught  us  nothing  from  their  own  human 
conception,  but  from  the  gift  vouchsafed  to  them 
by  God  from  above. 

CHAP.   XI. HEATHEN  ORACLES  TESTIFY  OF   MOSES. 

But  as  you  do  not  see  the  necessity  of  giving 
up  the  ancient  error  of  your  forefathers  in  obe- 
dience to  these  teachers  [of  ours],  what  teachers 
of  your  own  do  you  maintain  to  have  Hved  worthy 
of  credit  in  the  matter  of  religion  ?  For,  as  I 
have  frequently  said,  it  is  impossible  that  those 
who  have  not  themselves  learned  these  so  great 
and  divine  things  from  such  persons  as  are  ac- 
quainted with  them,  should  either  themselves 
know  them,  or  be  able  rightly  to  teach  others. 
Since,  therefore,  it  has  been  sufficiently  proved 
that  the  opinions  of  your  philosophers  are  obvi- 
ously full  of  all  ignorance  and  deceit,  having  now 
perhaps  wholly  abandoned  the  philosophers  as 
formerly  you  abandoned  the  poets,  you  will  turn 
to  the  deceit  of  the  oracles  ;  for  in  this  style  I 
have  heard  some  speaking.  Therefore  I  think 
it  fit  to  tell  you  at  this  step  in  our  discourse  what 
I  formerly  heard  among  you  concerning  their 
utterances.  For  when  one  inquired  at  your 
oracle  —  it  is  your  own  story  —  what  religious 
men  had  at  any  time  happened  to  live,  you  say 
that  the  oracle  answered  thus  :  "  Only  the  Chal- 
daeans  have  obtained  wisdom,  and  the  Hebrews, 
who  w^orship  God  Himself,  the  self-begotten 
King." 

Since,  therefore,  you  think  that  the  truth  can 
be  learned  from  your  oracles,  when  you  read  the 
histories  and  what  has  been  written  regarding 
the  life  of  Moses  by  those  who  do  not  belong  to 
our  religion,  and  when  you  know  that  Moses  and 
the  rest  of  the  prophets  w^ere  descended  from 
the  race  of  the  Chaldaeans  and  Hebrews,  do  not 
think  that  anything  incredible  has  taken  place 
if  a  man  sprung  from  a  godly  line,  and  who  lived 
worthily  of  the  godliness  of  his  fathers,  was 
chosen  by  God  to  be  honoured  with  this  great 
gift,  and  to  be  set  forth  as  the  first  of  all  the 
prophets. 

CHAP.    XII. ANTIQUITY    OF    MOSES    PROVED. 

And  I  think  it  necessary  also  to  consider  the 
times  in  which  your  philosophers  lived,  that  you 
may  see  that  the  time  which  produced  them  for 
you  is  very  recent,  and  also  short.  For  thus  you 
will  be  able  easily  to  recognise  also  the  antiquity 
of  Moses.  But  lest,  by  a  complete  survey  of  the 
periods,  and  by  the  use  of  a  greater  number  of 
proofs,  I  should  seem  to  be  prolix,  I  thing  it 
may  be  sufficiently  demonstrated  from  the  fol- 


lowing. For  Socrates  was  the  teacher  of  Plato, 
and  Plato  of  Aristotle.  Now  these  men  flourished 
in  the  time  of  Philip  and  Alexander  of  Macedon, 
in  which  time  also  the  Athenian  orators  flourished, 
as  the  Philippics  of  Demosthenes  plainly  show  us. 
And  those  who  have  narrated  the  deeds  of  Alex- 
ander sufficiently  prove  that  during  his  reign 
Aristotle  associated  with  him.  From  all  manner 
of  proofs,  then,  it  is  easy  to  see  that  the  history 
of  Moses  is  by  far  more  ancient  than  all  profane ' 
histories.  And,  besides,  it  is  fit  that  you  recog- 
nise this  fact  also,  that  nothing  has  been  accu- 
rately recorded  by  Greeks  before  the  era  of  the 
Olympiads,  and  that  there  is  no  ancient  work 
which  makes  known  any  action  of  the  C}reeks  or 
Barbarians.  But  before  that  period  existed  only 
the  history  of  the  prophet  Moses,  which  he  wrote 
in  the  Hebrew  character  by  the  divine  inspira- 
tion. For  the  Greek  character  was  not  yet  in 
use,  as  the  teachers  of  language  themselves  prove, 
telling  us  that  Cadmus  first  brought  the  letters 
from  Phoenicia,  and  communicated  them  to  the 
Greeks.  And  your  first  of  philosophers,  Plato, 
testifies  that  they  were  a  recent  discovery.  For 
in  the  Timceus  ^  he  wTote  that  Solon,  the  wasest 
of  the  wise  men,  on  his  return  from  Egypt,  said 
to  Critias  that  he  had  heard  this  from  a  very  aged 
Egyptian  priest,  who  said  to  him,  "O  Solon, 
Solon,  you  Greeks  are  ever  children,  and  aged 
Greek  there  is  none."  Then  again  he  said,  "  You 
are  all  youths  in  soul,  for  you  hold  no  ancient 
opinion  derived  through  remote  tradition,  nor 
any  system  of  instruction  hoary  with  time  ;  but 
all  these  things  escape  your  knowledge,  because 
for  many  generations  the  posterity  of  these  an- 
cient ages  died  mute,  not  having  the  use  of  let- 
ters." It  is  fit,  therefore,  that  you  understand 
that  it  is  the  fact  that  every  history  has  been 
written  in  these  recently-discovered  Greek  let- 
ters ;  and  if  any  one  would  make  mention  of  old 
poets,  or  legislators,  or  historians,  or  philosophers, 
or  orators,  he  will  find  that  they  wrote  their  own 
works  in  the  Greek  character. 

CHAP.    XIII. HISTORY    OF   THE    SEPTUAGINT. 

But  if  any  one  says  that  the  writings  of  Moses 
and  of  the  rest  of  the  ])roi)hets  were  also  written 
in  the  Greek  character,  let  him  read  profane  his- 
tories, and  know  that  Ptolemy,  king  of  Egypt, 
when  he  had  built  the  library  in  Alexandria,  and 
by  gathering  books  from  every  cjuarter  had  filled 
it,  then  learnt  that  very  ancient  histories  written 
in  Hebrew  happened  to  be  carefully  preserved ; 
and  wishing  to  know  their  contents,  he  sent  for 
seventy  wise  men  from  Jerusalem,  who  were 
acquainted  with  both  the  Greek  and  Hebrew 
language,  and  appointed  them  to  translate  the 
books  ;   and    that  in  freedom  from  all  disturb- 


*  Literally,  "  without,"  not  belonging  to  the  true  faith. 
^C.3. 


JUSTIN'S    HORTATORY    ADDRESS   TO    THE   GREEKS. 


279 


ance  they  might  the  more  speedily  complete 
the  translation,  he  ordered  that  there  should 
be  constructed,  not  in  the  city  itself,  but  seven 
stadia  off  (where  the  Pharos  was  built),  as 
many  little  cots  as  there  were  translators,  so 
that  each  by  himself  might  complete  his  own 
translation ;  and  enjoined  upon  those  officers 
who  were  appointed  to  this  duty,  to  afford 
them  all  attendance,  but  to  prevent  communi- 
cation with  one  another,  in  order  tiiat  the  ac- 
curacy of  the  translation  might  be  discernible 
even  by  their  agreement.  And  when  he  ascer- 
tained that  the  seventy  men  had  not  only  given 
the  same  meaning,  but  had  employed  the  same 
words,  and  had  tailed  in  agreement  with  one 
another  not  even  to  the  extent  of  one  word, 
but  had  written  the  same  things,  and  concerning 
the  same  things,  he  was  struck  with  amazement, 
and  believed  that  the  translation  had  been  written 
by  divine  power,  and  perceived  that  the  men 
were  worthy  of  all  honour,  as  beloved  of  God  ; 
and  with  many  gifts  ordered  them  to  return  to 
their  own  country.  And  having,  as  was  natural, 
marvelled  at  the  books,  and  concluded  them  to 
be  divine,  he  consecrated  them  in  that  library. 
These  things,  ye  men  of  Greece,  are  no  fable, 
nor  do  we  narrate  fictions  ;  but  we  ourselves  hav- 
ing been  in  Alexandria,  saw  the  remains  of  the 
little  cots  at  the  Pharos  still  preserved,  and  hav- 
ing heard  these  things  from  the  inhabitants,  who 
had  received  them  as  part  of  their  country's  tra- 
dition,' we  now  tell  to  you  what  you  can  also 
learn  from  others,  and  specially  from  those  wise 
and  esteemed  men  who  have  written  of  these 
things,  Philo  and  Josephus,  and  many  others. 
But  if  any  of  those  who  are  wont  to  be  forward 
in  contradiction  should  say  that  these  books  do 
not  belong  to  us,  but  to  the  Jews,  and  should 
assert  that  we  in  vain  profess  to  have  learnt  our 
religion  from  them,  let  him  know,  as  he  may 
from  those  very  things  which  are  written  in  these 
books,  that  not  to  them,  but  to  us,  does  the  doc- 
trine of  them  refer.  That  the  books  relating  to 
our  religion  are  to  this  day  preserved  among  the 
Jews,  has  been  a  work  of  Divine  Providence  on 
our  behalf;  for  lest,  by  producing  them  out  of 
the  Church,  we  should  give  occasion  to  those 
who  wish  to  slander  us  to  charge  us  with  fraud, 
we  demand  that  they  be  produced  from  the 
synagogue  of  the  Jews,  that  from  the  very 
books  still  preserved  among  them  it  might 
clearly  and  evidently  appear,  that  the  laws 
which  were  written  by  holy  men  for  instruc- 
tion pertain  to  us. 

CH.'^P.    XIV. A    WARNING  APPEAL   TO   THE  GREEKS. 

It  is  therefore  necessary,  ye  Greeks,  that  you 


'  [Doubtless  Justin  relates  the  tradition  as  he  received  it.  Con- 
sult Dr.  Selwyn's  full  account  of  the  fables  concerning  the  LXX.,  in 
Smith's  Diet,  of  the  Bible,  iii.  p.  1203  ff.] 


contemplate  the  things  that  are  to  be,  and  con- 
sider the  judgment  which  is  predicted  by  all, 
not  only  by  the  godly,  but  also  by  those  who 
are  irreligious,  that  ye  do  not  without  investiga- 
tion commit  yourselves  to  the  error  of  your 
fathers,  nor  sujjpose  that  if  they  themselves  have 
been  in  error,  and  have  transmitted  it  to  you, 
that  this  which  they  have  taught  you  is  true  ;  but 
looking  to  the  danger  of  so  terrible  a  mistake, 
inquire  and  investigate  carefully  into  those  things 
which  are,  as  you  say,  spoken  of  even  by  your 
own  teachers.  For  even  unwillingly  they  were 
on  your  account  forced  to  say  many  things  by 
the  Divine  regard  for  mankind,  especially  those 
of  them  who  were  in  Egypt,  and  profited  by  the 
godliness  of  Moses  and  his  ancestry.  For  I 
think  that  some  of  you,  when  you  read  even 
carelessly  the  history  of  Diodorus,  and  of  those 
others  who  wrote  of  these  things,  cannot  fail  to 
see  that  both  Orpheus,  and  Homer,  and  Solon, 
who  wrote  the  laws  of  the  Athenians,  and  Pythag- 
oras, and  Plato,  and  some  others,  when  they 
had  been  in  Egypt,  and  had  taken  advantage  of 
the  history  of  Moses,  afterwards  published  doc- 
trines concerning  the  gods  c^uite  contrary  to 
those  which  formerly  they  had  erroneously  pro- 
mulgated. 

CHAP.    XV.  —  TESTIMONY    OF    ORPHEUS    TO    MONO- 
THEISM. 

At  all  events,  we  must  remind  you  what  Or- 
pheus, who  was,  as  one  might  say,  your  first 
teacher  of  polytheism,  latterly  addressed  to  his 
son  Musceus,  and  to  the  other  legitimate  audit- 
ors, concerning  the  one  and  only  God.  And 
he  spoke  thus  :  — 

"  I  speak  to  those  who  lawfully  may  hear : 

All  others,  ye  profane,  now  close  the  doors, 

And,  O  Musreus!  hearken  thou  to  me. 

Who  offspring  art  of  the  light-bringing  moon : 

The  words  I  utter  now  are  true  indeed ; 

And  if  thou  former  thoughts  of  mine  hast  seen, 

Let  them  not  rob  thee  of  the  blessed  life. 

But  rather  turn  the  dejiths  of  thine  own  heart 

Unto  the  place  where  light  and  knowledge  dwell. 

Take  thou  the  word  divine  to  guide  thy  steps, 

And  walking  well  in  the  straight  certain  path, 

Look  to  the  one  and  universal  King  — 

One,  self-begotten,  and  the  only  One, 

Of  whom  all  things  and  we  ourselves  are  sprung. 

All  things  are  open  to  His  piercing  gaze, 

While  He  Himself  is  still  invisible. 

Present  in  all  His  works,  though  still  unseen, 

He  gives  to  mortals  evil  out  of  good, 

Sending  both  chilling  wars  and  tearful  griefs; 

And  other  than  the  great  King  there  is  none. 

The  clouds  for  ever  settle  round  His  throne, 

And  mortal  eyeballs  in  mere  mortal  eyes 

Are  weak,  to  see  Jove  reigning  over  all. 

He  sits  established  in  the  brazen  heavens 

Upon  His  golden  throne;  under  His  feet 

He  treads  the  earth,  and  stretches  His  right  hand 

To  all  the  ends  of  ocean,  and  around 

Tremble  the  mountain  ranges  and  the  streams, 

The  depths,  too,  of  the  blue  and  hoary  sea." 


2So         JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


And  again,  in  some  other  place  he  says  :  — 

"  There  is  one  Zeus  alone,  one  sun,  one  hell, 
One  Bacchus  ;  and  in  all  things  but  one  God ; 
Nor  of  all  these  as  diverse  let  me  speak." 

And  when  he  swears  he  says  :  — 

"  Now  I  adjure  thee  by  the  highest  heaven, 
The  work  of  the  great  God,  the  only  wise ; 
And  I  adjure  thee  by  the  P\ithcr's  voice. 
Which  first  He  uttered  when  He  stablished 
The  whole  world  by  His  counsel." 

What  does  he  mean  by  "  I  adjure  thee  by  the 
Father's  voice,  which  first  He  uttered  ?  "  It  is 
the  Word  of  God  which  he  here  names  "  the 
voice,"  by  whom  heaven  and  earth  and  the  whole 
creation  were  made,  as  the  divine  prophecies  of 
the  holy  men  teach  us ;  and  these  he  himself 
also  paid  some  attention  to  in  Egypt,  and  under- 
stood that  all  creation  was  made  by  the  Word  of 
God  ;  and  therefore,  after  he  says,  "  I  adjure  thee 
by  the  Father's  voice,  which  first  He  uttered," 
he  adds  this  besides,  "  when  by  His  counsel  He 
established  the  whole  world."  Here  he  calls  the 
Word  "  voice,"  for  the  sake  of  the  poetical 
metre.  And  that  this  is  so,  is  manifest  from  the 
fact,  that  a  little  further  on,  where  the  metre  per- 
mits him,  he  names  it  "  Word."    For  he  said  :  — 

"  Take  thou  the  IVord  divine  to  guide  thy  steps." 
CHAP.    XVI. TESTIMONY    OF   THE    SIBYL. 

We  must  also  mention  what  the  ancient  and 
exceedingly  remote  Sibyl,  whom  Plato  and  Aris- 
tophanes, and  others  besides,  mention  as  a 
prophetess,  taught  you  in  her  oracular  verses 
concerning  one  only  God.  And  she  speaks 
thus : — 

"  There  is  one  only  unbegotten  God, 
Omnipotent,  invisible,  most  high, 
All-seeing,  but  Himself  seen  by  no  flesh." 

Then  elsewhere  thus  :  — 

"  But  we  have  strayed  from  the  Immortal's  ways, 
And  worship  with  a  dull  and  senseless  mind 
Idols,  the  workmanship  of  our  own  hands, 
And  images  and  figures  of  dead  men." 

And  again  somewhere  else  :  — 

"  Blessed  shall  be  those  men  upon  the  earth 
Who  shall  love  the  great  God  before  all  else. 
Blessing  Him  when  they  eat  and  when  they  drink ; 
Trusting  in  this  their  piety  alone. 
Who  shall  abjure  all  shrines  which  they  may  see, 
All  altars  and  vain  figures  of  dumb  stones, 
Worthless  and  stained  with  blood  of  animals, 
And  sacrifice  of  the  four-footed  tribes. 
Beholding  the  great  glory  of  One  God." 

These  are  the  Sibyl's  words. 


CHAP.    XVII. 


•TESTIMONY   OF   HOMER. 


And  the  poet  Homer,  using  the  license  of 
poetry,  and  rivalling  the  original  opinion  of  Or- 
pheus regarding  the  plurality  of  the  gods,  men- 
tions, indeed,  several  gods  in  a  mythical  style, 


lest  he  should  seem  to  sing  in  a  different  strain 
from  the  poem  of  Grpheus,  which  he  so  dis- 
tinctly proposed  to  rival,  that  even  in  the  first 
line  of  his  poem  he  indicated  the  relation  he  held 
to  him.  For  as  Orpheus  in  the  beginning  of  his 
poem  had  said,  "  O  goddess,  sing  the  wrath  of 
Demeter,  who  brings  the  goodly  fruit,"  Homer 
began  thus,  "  O  goddess,  sing  the  wrath  of 
Achilles,  son  of  Peleus,"  preferring,  as  it  seems 
to  me,  even  to  violate  the  poetical  metre  in  his 
first  line,  than  that  he  should  seem  not  to  have 
remembered  before  all  else  the  names  of  the 
gods.  But  shortly  after  he  also  clearly  and  ex- 
plicitly presents  his  own  opinion  regarding  one 
God  only,  somewhere  '  saying  to  Achilles  by  the 
mouth  of  Phoenix,  "  Not  though  God  Himself 
were  to  promise  that  He  would  peel  off  my  old 
age,  and  give  me  the  vigour  of  my  youth,"  where 
he  indicates  by  the  pronoun  the  real  and  true 
God.  And  somewhere^  he  makes  Ulysses  ad- 
dress the  host  of  the  Greeks  thus  :  "  The  rule 
of  many  is  not  a  good  thing ;  let  there  be  one 
ruler."  And  that  the  rule  of  many  is  not  a  good 
thing,  but  on  the  contrary  an  evil,  he  proposed 
to  evince  by  fact,  recounting  the  wars  which 
took  place  on  account  of  the  multitude  of  rulers, 
and  the  fights  and  factions,  and  their  mutual 
counterplots.  For  monarchy  is  free  from  con- 
tention.    So  far  the  poet  Homer. 

CHAP.    XVIII. TESTIMONY    OF    SOPHOCLES. 

And  if  it  is  needful  that  we  add  testimonies 
concerning  one  God,  even  from  the  dramatists, 
hear  even  Sophocles  speaking  thus  :  — 

"  There  is  one  God,  in  truth  there  is  but  one. 

Who  made  the  heavens  and  the  broad  earth  beneath, 

The  glancing  waves  of  ocean  and  the  winds 

But  many  of  us  mortals  err  in  heart, 

And  set  u])  for  a  solace  in  our  woes 

Images  of  the  gods  in  stone  and  wood, 

Or  figures  carved  in  brass  or  ivory, 

And,  furnishing  for  these  our  handiworks, 

Both  sacrifice  and  rite  magnificent. 

We  think  that  thus  we  do  a  pious  work." 

Thus,  then,  Sophocles. 

CHAP.    XIX.  —  TESTIMONY   OF   PYTHAGORAS. 

And  Pythagoras,  son  of  Mnesarchus,  who  ex- 
pounded the  doctrines  of  his  own  philosophy 
mystically  by  means  of  symbols,  as  those  who 
have  written  his  life  show,  himself  seems  to  have 
entertained  thoughts  about  the  unity  of  God  not 
unworthy  of  his  foreign  residence  in  Egypt.  For 
when  he  says  that  unity  is  the  first  principle  of 
all  things,  and  that  it  is  the  cause  of  all  good,  he 
teaches  by  an  allegory  that  God  is  one,  ;ind  alone.^ 
And  that  this  is  so,  is  evident  from  his  saying  that 


'  Iliad,  ix.  445. 

2  Iliad,  ii.  204. 

3  Has  no  fellow. 


JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


281 


unity  and  one  differ  widely  from  one  another. 
For  he  says  that  unity  belongs  to  the  class  of 
things  perceived  by  the  mind,  but  that  one  be- 
longs to  numbers.  And  if  you  desire  to  see  a 
clearer  proof  of  the  opinion  of  Pythagoras  con- 
cerning one  God,  hear  his  own  opinion,  for  he 
spoke  as  follows  :  "  God  is  one  ;  and  He  Him.- 
self  does  not,  as  some  suppose,  exist  outside  the 
world,  but  in  it.  He  being  wholly  present  in  the 
whole  circle,  and  beholding  all  generations  ;  be- 
ing the  regulating  ingredient  of  all  the  ages,  and 
the  administrator  of  His  own  powers  and  works, 
the  first  principle  of  all  things,  the  light  of  heaven, 
and  Father  of  all,  the  intelligence  and  animating 
soul  of  the  universe,  the  movement  of  all  orbits." 
Thus,  then,  Pythagoras. 


CHAP.    XX. 


■TESTIMONY   OF    PLATO. 


But  Plato,  though  he  accepted,  as  is  likely, 
the  doctrine  of  Moses  and  the  other  prophets 
regarding  one  only  God,  which  he  learned  while 
in  Egypt,  yet  fearing,  on  account  of  what  had 
befallen  Socrates,  lest  he  also  should  raise  up 
some  Anytus  or  Meletus  against  himself,  vvho 
should  accuse  him  before  the  Athenians,  and  say, 
"  Plato  is  doing  harm,  and  making  himself  mis- 
chievously busy,  not  acknowledging  the  gods 
recognised  by  the  state  ;  "  in  fear  of  the  hemlock- 
juice,  contrives  an  elaborate  and  ambiguous  dis- 
course' concerning  the  gods,  furnishing  by  his 
treatise  gods  to  those  who  wish  them,  and  none 
for  those  who  are  differently  disposed,  as  may 
readily  be  seen  from  his  own  statements.  For 
when  he  has  laid  down  that  everything  that  is 
made  is  mortal,  he  afterwards  says  that  the  gods 
were  made.  If,  then,  he  would  have  God  and 
matter  to  be  the  origin  of  all  things,  manifestly 
it  is  inevitably  necessary  to  say  that  the  gods 
were  made  of  matter ;  but  if  of  matter,  out  of 
which  he  said  that  evil  also  had  its  origin,  he 
leaves  right-thinking  persons  to  consider  what 
kind  of  beings  the  gods  should  be  thought  who 
are  produced  out  of  matter.  For,  for  this  very 
reason  did  he  say  that  matter  was  eternal,'  that  he 
might  not  seem  to  say  that  God  is  the  creator 
of  evil.  And  regarding  the  gods  who  were  made 
by  God,  there  is  no  doubt  he  said  this  :  "  Gods 
of  gods,  of  whom  I  am  the  creator."  And  he 
manifestly  held  the  correct  opinion  concerning 
the  really  existing  God.  For  having  heard  in 
Egypt  that  God  had  said  to  Moses,  when  He 
was  about  to  send  him  to  the  Hebrews,  "  I  am 
that  I  am,"  2  he  understood  that  God  had  not 
mentioned  to  him  His  own  proper  name. 


CHAP.    XXI. 


•THE   NAMELESSNESS   OF   GOD. 


For  God  cannot  be  called  by  any  proper  name, 
for  names  are  given  to  mark  out  and  distinguish 


their  subject-matters,  because  these  are  many 
and  diverse  ;  but  neither  did  any  one  exist  before 
(rod  who  could  give  Him  a  name,  nor  did  He 
Himself  think  it  right  to  name  Himself,  seeing 
that  He  is  one  and  uni(iue,  as  He  Himself  also 
by  His  own  prophets  testifies,  when  He  says,  "  I 
God  am  the  first,"  and  after  this,  "And  beside 
me  there  is  no  other  God."  ^  (Jn  this  account, 
then,  as  I  before  said,  God  did  not,  when  He 
sent  Moses  to  the  Hebrews,  mention  any  name, 
but  by  a  participle  He  mystically  teaches  them 
that  He  is  the  one  and  only  God.  "  For,"  says 
He,  "  I  am  the  Being ;  "  manifestly  contrasting 
Himself,  "the  Being,"  with  those  who  are  not,* 
that  those  who  had  hitherto  been  deceived  might 
see  that  they  were  attaching  themselves,  not  to 
beings,  but  to  those  who  had  no  being.  Since, 
therefore,  God  knew  that  the  first  men  remem- 
bered the  old  delusion  of  their  forefathers,  where- 
by the  misanthropic  demon  contrived  to  deceive 
them  when  he  said  to  them,  "  If  ye  obey  me  in 
transgressing  the  commandment  of  God,  ye  shall 
be  as  gods,"  calling  those  gods  which  had  no 
being,  in  order  that  men,  supposing  that  there 
were  other  gods  in  existence,  might  believe  that 
they  themselves  could  become  gods.  On  this 
account  He  said  to  Moses,  "  I  am  the  Being," 
that  by  the  participle  "  being  "  He  might  teach 
the  difference  between  God  who  is  and  those  who 
are  not. 5  Men,  therefore,  having  been  duped 
by  the  deceiving  demon,  and  having  dared  to 
disobey  God,  were  cast  out  of  Paradise,  re- 
membering the  name  of  gods,  but  no  longer 
being  taught  by  God  that  there  are  no  other 
gods.  For  it  was  not  just  that  they  who  did  not 
keep  the  first  commandment,  which  it  was  easy 
to  keep,  should  any  longer  be  taught,  but  should 
rather  be  driven  to  just  punishment.  Being 
therefore  banished  from  Paradise,  and  thinking 
that  they  were  expelled  on  account  of  their  dis- 
obedience only,  not  knowing  that  it  was  also 
because  they  had  believed  in  the  existence  of 
gods  which  did  not  exist,  they  gave  the  name 
of  gods  even  to  the  men  who  were  afterwards 
born  of  themselves.  This  first  false  fancy,  there- 
fore, concerning  gods,  had  its  origin  with  the 
father  of  lies.  God,  therefore,  knowing  that  the 
false  opinion  about  the  plurality  of  gods  was 
burdening  the  soul  of  man  like  some  disease, 
and  wishing  to  remove  and  eradicate  it.  ajipeared 
first  to  Moses,  and  said  to  him,  "  I  am  He  who  is." 
For  it  was  necessary,  I  think,  that  he  who  was  to 
be  the  ruler  and  leader  of  the  Hebrew  people 
should  first  of  all  know  the  living  God.  Where- 
fore, having  appeared  to  him  first,  as  it  was  pos- 
sible for  God  to  appear  to  a  man,  He  said  to 
him,  "  I  am  He  who  is ;  "  then,  being  about  to 


■  Or,  "  uncreated." 

2  o  UK,  "  He  who  is;  the  Being." 


3  Isa.  xliv.  6. 

♦  Literally,  "  with  the  not-beings." 

S  Literally,  "  between  the  God  being  and  not-beings.' 


282  JUSTIN'S    HORTATORY    ADDRESS    TO    THE    GREEKS. 


send  him  to  the  Hebrews,  He  further  orders  him 
to  say,  "  He  who  is  hath  sent  me  to  you." 

CHAP.    XXII. STUDIED    AMBIGUITY    OF    PLATO. 

Plato  accordingly  having  learned  this  in 
Egypt,  and  being  greatly  taken  with  what  was 
said  about  one  God,  did  indeed  consider  it  un- 
safe to  mention  the  name  of  Moses,  on  account 
of  his  teaching  the  doctrine  of  one  only  God, 
for  he  dreaded  the  Areopagus  ;  but  what  is  very 
well  expressed  by  him  in  his  elaborate  treatise, 
the  Timceus,  he  has  written  in  exact  correspond- 
ence with  what  Moses  said  regarding  God, 
though  he  has  done  so,  not  as  if  he  had  learned 
it  from  him,  but  as  if  he  were  expressing  his 
own  opinion.  For  he  said,  "  In  my  opinion, 
then,  we  must  first  define  what  that  is  which 
exists  eternally,  and  has  no  generation,'  and 
what  that  is  which  is  always  being  generated, 
but  never  really  is."  Does  not  this,  ye  men  of 
Greece,  seem  to  those  who  are  able  to  under- 
stand the  matter  to  be  one  and  the  same  thing, 
saving  only  the  difference  of  the  article?  For 
Moses  said,  ''He  who  is,"  and  Plato,  "That 
which  is."  But  either  of  the  expressions  seems 
to  apply  to  the  ever-existent  God.  For  He  is 
the  only  one  who  eternally  exists,  and  has  no 
generation.  What,  then,  that  other  thing  is 
which  is  contrasted  with  the  ever-existent,  and 
of  which  he  said,  "  And  what  that  is  which  is 
always  being  generated,  but  never  really  is,"  we 
must  attentively  consider.  For  we  shall  find 
him  clearly  and  evidently  saying  that  He  who  is 
unbegotten  is  eternal,  but  that  those  that  are 
begotten  and  made  are  generated  and  perish^  — 
as  he  said  of  the  same  class,  "  gods  of  gods,  of 
whom  I  am  maker"  —  for  he  speaks  in  the  fol- 
lowing words  :  "  In  my  opinion,  then,  we  must 
first  define  what  that  is  which  is  always  existent 
and  has  no  birth,  and  what  that  is  which  is 
always  being  generated  but  never  really  is.  The 
former,  indeed,  which  is  apprehended  by  reflec- 
tion combined  with  reason,  always  exists  in  the 
same  way ;  ^  while  the  latter,  on  the  other  hand, 
is  conjectured  by  opinion  formed  by  the  percep- 
tion of  the  senses  unaided  by  reason,  since  it 
never  really  is,  but  is  coming  into  being  'and 
perishing."  These  expressions  declare  to  those 
who  can  rightly  understand  them  the  death  and 
destruction  of  the  gods  that  have  been  brought 
into  being.  And  I  think  it  necessary  to  attend 
to  this  also,  that  Plato  never  names  him  the 
creator,  but  the  fashioner  *  of  the  gods,  although, 
in  the  opinion  of  Plato,  there  is  considerable 
difference  between  these  two.  For  the  creator 
creates  the  creature  by  his  own  capability  and 


power,  being  in  need  of  nothing  else ;  but  the 
fashioner  frames  his  production  when  he  has 
received  from  matter  the  capability  for  his  work. 


CHAP.    XXIII. 


PLATO  S    SELF-CONTRADICTION. 


But,  perhaps,  some  who  are  unwilling  to  aban- 
don the  doctrines  of  polytheism,  will  say  that 
to  these  fashioned  gods  the  maker  said,  "  Since 
ye  have  been  produced,  ye  are  not  immortal, 
nor  at  all  imperishable ;  yet  shall  ye  not  perish 
nor  succumb  to  the  fatality  of  death,  because 
you  have  obtained  my  will, 5  which  is  a  still 
greater  and  mightier  bond."  Here  Plato, 
through  fear  of  the  adherents  of  polytheism, 
introduces  his  "  maker  "  uttering  words  which 
contradict  himself.  For  having  formerly  stated 
that  he  said  that  ever)'thing  which  is  produced 
is  perishable,  he  now  introduces  him  saying  the 
very  opposite  ;  and  he  does  not  see  that  it  is 
thus  absolutely  impossible  for  him  to  escape 
the  charge  of  falsehood.  For  he  either  at  first 
uttered  what  is  false  when  he  said  that  every- 
thing which  is  produced  is  perishable,  or  now, 
when  he  propounds  the  very  opposite  to  what 
he  had  formerly  said.  For  if,  according  to  his 
former  definition,  it  is  absolutely  necessary  that 
every  created  thing  be  perishable,  how  can  he 
consistently  make  that  possible  which  is  abso- 
lutely impossible  ?  So  that  Plato  seems  to  grant 
an  empty  and  impossible  prerogative  to  his 
"  maker,"  when  he  propounds  that  those  who 
were  once  perishable  because  made  from  matter 
should  again,  by  his  intervention,  become  imper- 
ishable and  enduring.  For  it  is  quite  natural 
that  the  power  of  matter,  which,  according  to 
Plato's  opinion,  is  uncreated,  and  contemporary 
and  coffival  with  the  maker,  should  resist  his 
will.  For  he  who  has  not  created  has  no  power, 
in  respect  of  that  which  is  uncreated,  so  that  it 
is  not  possible  that  it  (matter),  being  free,  can 
be  controlled  by  any  external  necessity.  Where- 
fore Plato  himself,  in  consideration  of  this,  has 
written  thus :  "  It  is  necessary  to  affirm  that 
God  cannot  suffer  violence." 

CHAP.  XXIV. AGREEMENT  OF  PLATO    AND    HOMER. 

How,  then,  does  Plato  banish  Homer  from 
his  republic,  since,  in  the  embassy  to  Achilles, 
he  represents  Phoenix  as  saying  to  Achilles, 
"  Even  the  gods  themselves  are  not  inflexible,"  ^ 
though  Homer  said  this  not  of  the  king  and 
Platonic  maker  of  the  gods,  but  of  some  of  the 
multitude  whom  the  Greeks  esteem  as  gods,  as 
one  can  gather  from  Plato's  saying,  "gods  of 
gods?"  For  Homer,  by  that  golden  chain,^ 
refers  all  power  and  might  to  the  one  highest 


*  That  is,  "  is  not  produced  or  created;  has  no  birth." 

*  Or,  "  are  born  and  die." 

3  Kara  Taiira,  "  .iccording  to  the  same  things,"  i.e.,  in  eternal 
immut.ibilily. 

^  Or,  "  demiurge  or  maker." 


5  That  is,  "  my  will  to  the  contrary."  See  Plato,  Tim.,  p.  41, 
[cap  isT. 

o  Iliad,  IX.  497. 

7  That  is,  by  the  challenge  of  the  chain  introduced—  Iliad, 
viii.  18. 


JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


28- 


Gofl.  And  the  rest  of  the  gods,  he  said,  were 
so  far  distant  from  his  divinity,  that  he  thought 
fit  to  name  them  even  along  with  men.  At 
least  he  introduces  Ulysses  saying  of  Hector  to 
Achilles,  "  He  is  raging  terribly,  trusting  in  Zeus, 
and  values  neither  men  nor  gods."  '  In  this 
passage  Homer  seems  to  me  without  doubt  to 
have  learnt  in  Egypt,  like  Plato,  concerning  the 
one  God,  and  plainly  and  openly  to  declare  this, 
that  he  who  trusts  in  the  really  existent  God 
makes  no  account  of  those  that  do  not  exist. 
For  thus  the  poet,  in  another  i)assage,  and  em- 
ploying another  but  equivalent  word,  to  wit,  a 
pronoun,  made  use  of  the  same  participle  em- 
ployed by  Plato  to  designate  the  really  existent 
God,  concerning  whom  Plato  said,  "What  that 
is  which  always  exists,  and  has  no  birth."  For 
not  without  a  double  sense  does  this  expression 
of  Phtenix  seem  to  have  been  used  :  "  Not  even 
if  God  Himself  were  to  promise  me,  that,  hav- 
ing burnished  off  my  old  age.  He  should  set 
me  forth  in  the  flower  of  youth."  For  the  pro- 
noun "  Himself"  signifies  the  really  existing 
God.  For  thus,  too,  the  oracle  which  was  given 
to  you  concerning  the  Chaldceans  and  Hebrews 
signifies.  For  when  some  one  inquired  what 
men  had  ever  lived  godly,  you  say  the  answer 
was  :  — 

"Only  the  Chaldaeans  and  the  Hebrews  found  wisdom, 
Worshipping  God  Himself,  the  unbegotten  King." 

CHAP.    XXV.  —  PLATO'S    KNOWLEDGE   OF   GOD'S 
ETERXITV. 

How,  then,  does  Plato  blame  Homer  for  say- 
ing that  the  gods  are  not  inflexible,  although,  as 
is  obvious  from  the  expressions  used.  Homer 
said  this  for  a  useful  purpose?  For  it  is  the 
property  of  those  who  expect  to  obtain  mercy 
by  prayer  and  sacrifices,  to  cease  from  and  re- 
pent of  their  sins.  For  those  who  think  that  the 
Deity  is  inflexible,  are  by  no  means  moved  to 
abandon  their  sins,  since  they  suppose  that  they 
will  derive  no  benefit  from  repentance.  How, 
then,  does  Plato  the  philosopher  condemn  the 
poet  Homer  for  saying,  "  Even  the  gods  them- 
selves are  not  inflexible,"  and  yet  himself  repre- 
sent the  maker  of  the  gods  as  so  easily  turned, 
that  he  sometimes  declares  the  gods  to  be  mor- 
tal, and  at  other  times  declares  the  same  to  be 
immortal  ?  And  not  only  concerning  them,  but 
also  concerning  matter,  from  which,  as  he  says, 
it  is  necessary  that  the  created  gods  have  been 
produced,  he  sometimes  says  that  it  is  uncreated, 
and  at  othex  times  that  it  is  created ;  and  yet 
he  does  not  see  that  he  himself,  when  he  says 
that  the  maker  of  the  gods  is  so  easily  turned, 
is  convicted  of  having  fallen  into  the  very  errors 
for  which   he    blames    Homer,  though    Homer 

»  Iliad,  ix.  238. 


said  the  very  opposite  concerning  the  maker 
of  the  gods.  For  he  said  that  he  spoke  thus  of 
himself:  — 

"  For  ne'er  my  promise  shall  deceive,  or  fail, 
(Jr  be  recall'd,  if  with  a  nod  confirm'd."^ 

But  Plato,  as  it  seems,  unwillingly  entered 
into  these  strange  dissertations  concerning  the 
gods,  for  he  feared  those  who  were  attached  to 
polytheism.  And  whatever  he  thinks  fit  to  tell 
of  all  that  he  had  learned  from  Moses  and  the 
prophets  concerning  one  God,  he  preferred  de- 
livering in  a  mystical  style,  so  that  those  who 
desired  to  be  worshippers  of  (iod  might  have  an 
inkling  of  his  own  ojMnion.  For  being  charmed 
with  that  saying  of  God  to  Moses,  "  I  am  the 
really  existing,"  and  accepting  with  a  great  deal 
of  thought  the  brief  participial  exjjression,  he 
understood  that  God  desired  to  signify  to  Moses 
His  eternity,  and  therefore  said,  "  I  am  the 
really  existing ;  "  for  this  word  "  existing  "  ex- 
presses not  one  time  only,  but  the  three  —  the 
past,  the  present,  and  the  future.  For  when 
Plato  says,  "  and  which  never  really  is,"  he  uses 
the  verb  "  is  "  of  time  indefinite.  For  the  word 
"  never  "  is  not  spoken,  as  some  suppose,  of  the 
past,  but  of  the  future  time.  And  this  has  been 
accurately  understood  even  by  profane  writers. 
And  therefore,  when  Plato  wished,  as  it  were,  to 
interpret  to  the  uninitiated  what  had  been  mysti- 
cally expressed  by  the  participle  concerning  the 
eternity  of  God,  he  employed  the  following  lan- 
guage :  "  God  indeed,  as  the  old  tradition  runs, 
includes  the  beginning,  and  end,  and  middle  of 
all  things."  In  this  sentence  he  plainly  and 
obviously  names  the  law  of  Moses  "  the  old  tra- 
dition," fearing,  through  dread  of  the  hemlock- 
cup,  to  mention  the  name  of  Moses ;  for  he 
understood  that  the  teaching  of  the  man  was 
hateful  to  the  Greeks ;  and  he  clearly  enough 
indicates  Moses  by  the  antiquity  of  the  tradition. 
And  we  have  sufficiently  proved  from  Diodorus 
and  the  rest  of  the  historians,  in  the  foregoing 
chapters,  that  the  law  of  Moses  is  not  only  old, 
but  even  the  first.  For  Diodorus  says  that  he 
was  the  first  of  all  lawgivers  ;  the  letters  which 
belong  to  the  Greeks,  and  which  they  em])loyed 
in  the  writing  of  their  histories,  having  not  yet 
been  discovered. 

CH.\P.  XXVL  —  PLATO  INDEBTED  TO  THE   PROPHETS. 

And  let  no  one  wonder  that  Plato  should 
believe  Moses  regarding  the  eternity  of  God. 
For  you  will  find  him  mystically  referring  the 
true  knowledge  of  realities  to  the  prophets,  next 
in  order  after  the  really  existent  God.  For, 
discoursing  in  the  Timaiis  about  certain  first 
principles,  he  wrote  thus  :  "  This  we  lay  down 
as  the  first  principle  of  fire  and  the  other  bodies, 

*  mad,  i.  526. 


284  JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


proceeding  according  to  probability  and  neces- 
sity. But  the  first  principles  of  these  again  God 
above  knows,  and  whosoever  among  men  is  be- 
loved of  Him."  •  And  what  men  does  he  think 
beloved  of  God,  but  Moses  and  the  rest  of  the 
prophets?  For  their  pro])hecies  he  read,  and, 
having  learned  from  them  the  doctrine  of  the 
judgment,  he  thus  proclaims  it  in  the  first  book 
of  the  Republic  :  "  When  a  man  begins  to  think 
he  is  soon  to  die,  fear  invades  him,  and  concern 
about  things  which  had  never  before  entered  his 
head.  And  those  stories  about  what  goes  on  in 
Hades,  which  tell  us  that  the  man  who  has  here 
been  unjust  must  there  be  punished,  though 
formerly  ridiculed,  now  torment  his  soul  with 
apprehensions  that  they  may  be  true.  And  he, 
either  through  the  feebleness  of  age,  or  even 
because  he  is  now  nearer  to  the  things  of  the 
other  world,  views  them  more  attentively.  He 
becomes,  therefore,  full  of  apprehension  and 
dread,  and  begins  to  call  himself  to  account, 
and  to  consider  whether  he  has  done  any  one 
an  injury.  And  that  man  who  finds  in  his  life 
many  iniquities,  and  who  continually  starts  from 
his  sleep  as  children  do,  lives  in  terror,  and  with 
a  forlorn  prospect.  But  to  him  who  is  conscious 
of  no  wrong-doing,  sweet  hope  is  the  constant 
companion  and  good  nurse  of  old  age,  as  Pindar 
says.^  For  this,  Socrates,  he  has  elegantly  ex- 
pressed, that  '  whoever  leads  a  life  of  holiness 
and  justice,  him  sweet  hope,  the  nurse  of  age, 
accompanies,  cheering  his  heart,  for  she  power- 
fully sways  the  changeful  mind  of  mortals.'  "  ^ 
This  Plato  wrote  in  the  first  book  of  the  Republic. 

CHAP.    XXVII. PLATO'S    KNOWLEDGE    OF   THE 

JUDGMENT. 

And  in  the  tenth  book  he  plainly  and  mani- 
festly wrote  what  he  had  learned  from  the  proph- 
ets about  the  judgment,  not  as  if  he  had  learned 
it  from  them,  but,  on  account  of  his  fear  of  the 
Greeks,  as  if  he  had  heard  it  from  a  man  who 
had  been  slain  in  battle  —  for  this  story  he 
thought  fit  to  invent  —  and  who,  when  he  was 
about  to  be  buried  on  the  twelfth  day,  and  was 
lying  on  the  funeral  pile,  came  to  life  again,  and 
described  the  other  world.  The  following  are 
hi^  very  words  :  ^  "  For  he  said  that  he  was  pres- 
ent when  one  was  asked  by  another  person  where 
the  great  Ardiaeus  was.  This  Ardia^us  had  been 
prince  in  a  certain  city  of  Pamphylia,  and  had 
killed  his  aged  father  and  his  elder  brother,  and 
done  many  other  unhallowed  deeds,  as  was  re- 
ported. He  said,  then,  that  the  person  who  was 
asked  said :  He  neither  comes  nor  ever  will 
come  hither.     For  we  saw,  among  other  terrible 


'  Plato,  Tim.,  p.  53  D,  [cap.  20}. 

*  Pind.,  Fr.,  233,  a  fragment  preserved  in  this  place. 
3  Plato,  Rep.,  p.  330  D. 

*  Plato,  Rep.,  p.  615,  [lib.  x.  p.  325.     Ed.  Bipont,  1785.] 


sights,  this  also.  When  we  were  close  to  the 
mouth  [of  the  pit],  and  were  about  to  return  to 
the  upper  air,  and  had  suffered  everything  else, 
we  suddenly  beheld  both  him  and  others  like- 
wise, most  of  whom  were  tyrants.  But  there 
were  also  some  private  sinners  who  had  com- 
mitted great  crimes.  And  these,  when  they 
thought  they  were  to  ascend,  the  mouth  would 
not  permit,  but  bellowed  when  any  of  those  who 
were  so  incurably  wicked  attempted  to  ascend, 
unless  they  had  paid  the  full  penalty.  Then 
fierce  men,  fiery  to  look  at,  stood  close  by,  and 
hearing  the  din, 5  took  some  and  led  them  away ; 
but  Ardiaeus  and  the  rest,  having  bound  hand 
and  foot,  and  striking  their  heads  down,  and 
flaying,  they  dragged  to  the  road  outside,  tearing 
them  with  thorns,  and  signifying  to  those  who 
were  present  the  cause  of  their  suffering  these 
things,  and  that  they  were  leading  them  away  to 
cast  them  into  Tartarus.  Hence,  he  said,  that 
amidst  all  their  various  fears,  this  one  was  the 
greatest,  lest  the  mouth  should  bellow  when  they 
ascended,  since  if  it  were  silent  each  one  would 
most  gladly  ascend ;  and  that  the  punishments 
and  torments  were  such  as  these,  and  that,  on 
the  other  hand,  the  rewards  were  the  reverse  of 
these."  Here  Plato  seems  to  me  to  have  learnt 
from  the  prophets  not  only  the  doctrine  of  the 
judgment,  but  also  of  the  resurrection,  which 
the  Greeks  refuse  to  believe.  For  his  saying  that 
the  soul  is  judged  along  with  the  body,  proves 
nothing  more  clearly  than  that  he  believed 
the  doctrine  of  the  resurrection.  Since  how 
could  Ardiffius  and  the  rest  have  undergone  such 
punishment  in  Hades,  had  they  left  on  earth  the 
body,  with  its  head,  hands,  feet,  and  skin?  For 
certainly  they  will  never  say  that  the  soul  has  a 
head  and  hands,  and  feet  and  skin.  But  Plato, 
having  fallen  in  with  the  testimonies  of  the 
prophets  in  Egypt,  and  having  accepted  what 
they  teach  concerning  the  resurrection  of  the 
body,  teaches  that  the  soul  is  judged  in  company 
with  the  body. 

CHAP.     XXVIII.  homer's      OBLIGATIONS     TO     THE 

SACRED    WRITERS. 

And  not  only  Plato,  but  Homer  also,  having 
received  similar  enlightenment  in  Egypt,  said 
that  Tityus  was  in  like  manner  punished.  For 
Ulysses  speaks  thus  to  Alcinous  when  he  is  re- 
counting his  divination  by  the  shades  of  the 
dead  :  ^  — 

"  There  Tityus,  large  and  long,  in  fetters  bound, 
O'erspread  nine  acres  of  infernal  ground ; 
Two  ravenous  vultures,  furious  for  their  food, 
Scream  o'er  the  fiend,  and  riot  in  his  blood. 
Incessant  gore  the  liver  in  his  breast, 
Th'   immortal   liver   grows,  and  gives   th'   immortal 
feast." 

S  The  bellowing  of  the  mouth  of  the  pit. 

''  Odyssey,  xi.  576  (Pope's  translation,  line  709). 


JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


^•^0 


For  it  is  plain  that  it  is  not  the  soul,  but  the 
body,  which  has  a  liver.  And  in  the  same  man- 
ner he  has  described  both  Sisyphus  and  Tantalus 
as  enduring  punishment  with  the  body.  And 
that  Homer  had  been  in  Kgypt,  and  introduced 
into  his  own  poem  much  of  what  he  there  learnt, 
Diodorus,  the  most  esteemed  of  historians,  plainly 
enough  teaches  us.  For  he  said  that  when  he 
was  in  Egypt  he  had  learnt  that  Helen,  having 
received  from  'I'heon's  wife,  Polydamna,  a  drug, 
"  lulling  all  sorrow  and  melancholy,  and  causing 
forgetfulness  of  all  ills,"  '  brought  it  to  Sparta. 
And  Homer  said  that  by  making  use  of  that 
drug  Helen  put  an  end  to  the  lamentation  of 
Menelaus,  caused  by  the  presence  of  Tele- 
machus.  And  he  also  called  Venus  "  golden," 
from  what  he  had  seen  in  Egypt.  For  he  had 
seen  the  temple  which  in  Egypt  is  called  "  the 
temple  of  golden  Venus,"  and  the  plain  which 
is  named  "  the  plain  of  golden  Venus."  And 
why  do  I  now  make  mention  of  this?  To  show 
that  the  poet  transferred  to  his  own  poem  much 
of  what  is  contained  in  the  divine  writings  of 
the  prophets.  And  first  he  transferred  what 
Moses  had  related  as  the  beginning  of  the  crea- 
tion of  the  world.  For  Moses  wrote  thus  :  "  In 
the  beginning  God  created  the  heaven  and  the 
earth,"  ^  then  the  sun,  and  the  moon,  and  the 
stars.  For  having  learned  this  in  Egypt,  and 
having  been  much  taken  with  what  Moses  had 
written  in  the  Genesis  of  the  world,  he  fabled 
that  Vulcan  had  made  in  the  shield  of  Achilles  a 
kind  of  representation  of  the  creation  of  the 
world.     For  he  wrote  thus  -J  — 

"  There  he  described  the  earth,  the  heaven,  the  sea, 
The  sun  that  rests  not,  and  the  moon  full-orb'd ; 
There  also,  all  the  stars  which  round  about, 
As  with  a  radiant  frontlet,  bind  the  skies." 

And  he  contrived  also  that  the  garden  of  Alci- 
nous  should  preserve  the  likeness  of  Paradise, 
and  through  this  likeness  he  represented  it  as 
ever-blooming  and  full  of  all  fruits.  For  thus  he 
wrote  :  ■*  — 

"Tall  thriving  trees  confess'd  the  fruitful  mould; 
The  reddening  apple  ripens  here  to  gold. 
Here  the  blue  fig  with  luscious  juice  o'erflows, 
With  deeper  red  the  full  pomegranate  glows; 
The  branch  here  bends  beneath  the  weighty  pear, 
And  verdant  olives  flourish  round  the  year. 
The  balmy  spirit  of  the  western  gale 
Eternal  breathes  on  fruits,  untaught  to  fail ; 
Each  drojiping  pear  a  following  pear  supplies, 
On  apples  ap])les,  figs  on  figs  arise. 
The  same  mild  season  gives  the  blooms  to  blow, 
The  buds  to  harden,  and  the  fruits  to  grow. 
Here  ordcr'd  vines  in  equal  ranks  appear, 
With  all  th'  united  labours  of  the  year. 
Some  to  unload  the  fertile  branches  run. 
Some  dry  the  blackening  clusters  in  the  sun, 


Others  to  tread  the  liquid  harvest  join. 
The  groaning  presses  foam  with  floods  of  wine. 
Here  are  the  vines  in  early  flower  descry'd 
Here  grapes  discoloured  on  the  sunny  side, 
And  there  in  autumn's  richest  purple  dy'd." 

Do  not  these  words  present  a  manifest  and  clear 
imitation  of  what  the  first  prophet  Moses  said 
about  Paradise?  And  if  any  one  wish  to  know 
something  of  the  building  of  the  tower  by  which 
the  men  of  that  day  fancied  they  woukl  obtain 
access  to  heaven,  he  will  find  a  sufficiently  exact 
allegorical  imitation  of  this  in  what  the  poet  has 
ascribed  to  Otus  and  Ephialtes.  For  of  them 
he  wrote  thus  :  5  — 

"  Proud  of  their  strength,  and  more  than  mortal  size, 
The  gods  they  challenge,  and  affect  the  skies. 
Heav'd  on  Olympus  tottering  Ossa  stood ; 
On  Ossa,  Pelion  nods  with  all  his  wood." 

And  the  same  holds  good  regarding  the  enemy 
of  mankind  who  was  cast  out  of  heaven,  whom 
the  Sacred  Scriptures  call  the-Devil,^  a  name 
which  he  obtained  from  his  first  devilry  against 
man  ;  and  if  any  one  would  attentively  consider 
the  matter,  he  would  find  that  the  poet,  though 
he  certainly  never  mentions  the  name  of  "  the 
devil,"  yet  gives  him  a  name  from  his  wickedest 
action.  For  the  poet,  calling  him  Ate,^  says  that 
he  was  hurled  from  heaven  by  their  god,  just  as 
if  he  had  a  distinct  remembrance  of  the  ex- 
pressions which  Isaiah  the  prophet  had  uttered 
regarding  him.  He  wrote  thus  in  his  own 
poem  :  ^  — 

"  And,  seizing  by  her  glossy  locks 
The  goddess  Ate,  in  his  wrath  he  swore 
That  never  to  the  starry  skies  again, 
And  the  Olympian  heights,  he  would  permit 
The  universal  mischief  to  return. 
Then,  whirling  her  around,  he  cast  her  down 
To  earth.     She,  mingling  with  all  works  of  men, 
Caused  many  a  pang  to  Jove." 

CHAP.    XXIX.  —  ORIGIN    OF    PLATO'S    DOCTRINE    OK 
FORM. 

And  Plato,  too.  when  he  says  that  form  is  the 
third  original  principle  next  to  God  and  matter, 
has  inanifestly  received  this  suggestion  from  no 
other  source  than  from  Moses,  ha\-ing  learned, 
indeed,  from  the  words  of  Moses  the  name  of 
form,  but  not  having  at  the  same  time  been  in- 
structed by  the  initiated,  that  without  mystic 
insight  it  is  impossible  to  have  any  distinct  knowl- 
edge of  the  writings  of  ]\Ioses.  For  Moses  wrote 
that  God  had  spoken  to  him  regarding  the  taber- 
nacle in  the  following  words  :  "  And  thou  shalt 
make  for  me  according  to  all  that  I  show  thee 
in  the  mount,  the  pattern  of  the  tabernacle."  ^ 
And  again  :  "  And  thou  shalt  erect  the  taber- 


'  0(/yssey,  iv,  221 ;   [Milton's  Comus,  line  675]. 

2  Gen.  i.  i. 

3  [Had,  xviii.  483. 

*  Odyssey,  vii.  114  (Pope's  translation,  line  146). 


5  Odyssey,  xi.  312  (Pope's  translation,  line  385). 

6  The  false  accuser;  one  who  docs  injury  by  slanderous  accusa- 
tions. 

7  'Att),  the  goddess  of  mischief,  from  whom  spring  all  rash,  blind 
deeds  and  their  results. 

s  Iliad,  xix.  126. 
9  Ex.  XXV.  9. 


286  JUSTIN'S    HORTATORY   ADDRESS   TO   THE   GREEKS. 


nacle  according  to  the  pattern  of  all  the  instru- 
ments thereof,  even  so  shalt  thou  make  it." ' 
And  again,  a  little  afterwards  :  "  Thus  then  thou 
shalt  make  it  according  to  the  pattern  which  was 
showed  to  thee  in  the  mount."  ^  Plato,  then, 
reading  these  passages,  and  not  receiving  what 
was  written  with  the  suitable  insight,  thought  that 
form  had  some  kind  of  separate  existence  before 
that  which  the  senses  perceive,  and  he  often  calls 
it  the  pattern  of  the  things  which  are  made,  since 
the  writing  of  Moses  spoke  thus  of  the  taber- 
nacle :  "  According  to  the  form  showed  to  thee 
in  the  mount,  so  shalt  thou  make  it." 


CHAP.      XXX. homer's      KNOWLEDGE     OF     MAN'S 

ORIGIN. 

And  he  was  obviously  deceived  in  the  same 
way  regarding  the  earth  and  heaven  and  man ; 
for  he  supposes  that  there  are  "  ideas  "  of  these. 
For  as  Moses  wrote  thus,  "  In  the  beginning  God 
created  the  heaven  and  the  earth,"  and  then  sub- 
joins this  sentence,  "And  the  earth  was  invisible 
and  unfashioned,"  he  thought  that  it  was  the  pre- 
existent  earth  which  was  spoken  of  in  the  words, 
"The  earth  was,"  because  Moses  said,  "And  the 
earth  was  invisible  and  unfashioned ;  "  and  he 
thought    that   the    earth,   concerning  which  he 
says,  "  God  created  the  heaven  and  the  earth," 
was  that  earth  which  we  perceive  by  the  senses, 
and  which  God   made    according   to    the  pre- 
existent  form.    And  so  also,  of  the  heaven  which 
was  created,  he  thought  that  the  heaven  which 
was  created  —  and  which  he  also  called  the  fir- 
mament—  was  that  creation  which  the  senses 
perceive  ;  and  that  the  heaven  which  the  intel- 
lect perceives  is  that  other  of  which  the  prophet 
said,  "  The  heaven  of  heavens  is  the  Lord's,  but 
the   earth   hath    He   given  to   the  children  of 
men."  3     And  so  also  concerning  man  :   Moses 
first  mentions  the  name  of  man,  and  then  after 
many  other  creations  he  makes  mention  of  the 
formation  of  man,  saying,  "And  God  made  man, 
taking  dust  from  the  earth."  *     He  thought,  ac- 
cordingly, that  the  man  first  so  named  existed 
before  the  man  who  was  made,  and  that  he  who 
was  formed  of  the  earth  was  afterwards  made 
according  to  the  pre-existent  form.     And  that 
man  was  formed  of  earth.  Homer,  too,  having 
discovered  from  the  ancient  and  divine  history 
which  says,  "  Dust  thou  art,  and  unto  dust  shalt 
thou  return,"  5  calls  the  lifeless  body  of  Hector 
dumb  clay.     For  in   condemnation   of  Achilles 
dragging  the  corpse  of  Hector  after  death,  he 
says  somewhere  :  ^  — 

"On  the  dumb  clay  he  cast  indignity, 
I-ilinded  with  rage." 


'  Ex.  XXV.  g. 

*  Ex.  XXV.  40. 
3  Ps.  cxv.  16. 

*  Gen.  ii.  7. 

^  Gen.  iii.  ig. 
'  Iliad,  xxii. 


And  again,  somewhere  else,7  he  introduces  Mene- 
laus,  thus  addressing  those  who  were  not  accept- 
ing Hector's  challenge  to  single  combat  with 
becoming  alacrity, — 

"To  earth  and  water  may  you  all  return,"  — 
resolving  them  in  his  violent  rage  into  their 
original  and  pristine  formation  from  earth. 
These  things  Homer  and  Plato,  having  learned 
in  Egypt  from  the  ancient  histories,  wrote  in 
their  own  words. 

CHAP.    XXXI. FURTHER     PROOF     OF     PLATO'S     AC- 
QUAINTANCE   WITH    SCRIPTURE. 

For  from  what  other  source,  if  not  from  his 
reading  the  writings  of  the  prophets,  could  Plato 
have  derived  the  information  he  gives  us,  that 
Jupiter  drives  a  winged  chariot  in  heaven  ?     For 
he  knew  this  from  the  following  expressions  of 
the    prophet   about   the   cherubim :   "  And    the 
glory  of  the  Lord  went  out  from  the  house  and 
rested  on  the  cherubim ;  and  the  cherubim  lift 
up  their  wings,  and   the  wheels   beside   them  ; 
and  the  glory  of  the  Lord  God  of  Israel  was 
over  them  above."  «     And  borrowing  this  idea, 
the  magniloquent  Plato  shouts  aloud  with  vast 
assurance,  "  The  great  Jove,  indeed,  driving  his 
winged   chariot   in    heaven."      For  'from   what 
other  source,  if  not  from  Moses  and  the  proph- 
ets, did  he  learn  this  and  so  write  ?     And  whence 
did  he  receive  the  suggestion  of  his  saying  that 
God    exists  in  a  fiery  substance?     Was    it   not 
from  the  third  book  of  the  history  of  the  Kings, 
where  it  is  written,  "  The  Lord  was  not  in  the 
wind  ;  and  after  the  wind  an  earthquake,  but  the 
Lord  was   not   in   the    earthquake ;    and    after 
the  earthquake  a  fire,  but  the  Lord  was  not  in 
the  fire  ;  and  after  the  fire  a  still  small  voice?  "  9 
But  these  things  pious  men  must  understand  in 
a   higher  sense  with   profound   and   meditative 
insight.     But  Plato,  not  attending  to  the  words 
with  the  suitable  insight,  said  that  God  exists  in 
a  fiery  substance. 

CHAP.    XXXII. PLATO'S    DOCTRINE    OF   THE    HEAV- 
ENLY   GIFT. 

And  if  any  one  will  attentively  consider  the 
gift  that  descends  from  God  on  the  holy  men, 
—  which  gift  the  sacred  prophets  call  the  Holy 
Ghost,  —  he  shall  find  that  this  was  announced 
under  another  name  by  Plato  in  the  dialogue 
with  Meno.  For,  fearing  to  name  the  gift  of 
C;od  "the  Holy  Ghost,"  lest  he  should  seem,  by 
following  the  teaching  of  the  prophets,  to  be  an 
enemy  to  the  Cireeks,  he  acknowledges,  indeed, 
that  it  comes  down  from  God,  yet  does  not 
think  fit  to  name  it  the  Holy  Ghost,  but  virtue. 


7  Hind ,  vii.  99. 

^  Ezek.  xi,  22. 

9  I  Kings  xix.  11,  X2. 


JUSTIN'S   HORTATORY   ADDRESS   TO   THE   GREEKS. 


287 


For  so  in  the  dialogue  with  Meno,  concerning 
reminiscence,  after  he  had  put  many  questions 
regarding  virtue,  whether  it  could  be  taught  or 
whether  it  could  not  be  taught,  but  must  be 
gained  by  practice,  or  whether  it  could  be 
attained  neither  by  practice  nor  by  learning, 
but  was  a  natural  gift  in  men,  or  whether  it 
comes  in  some  other  way,  he  makes  this  decla- 
ration in  these  very  words  :  "  But  if  now  through 
this  whole  dialogue  we  have  conducted  our 
inquiry  and  discussion  aright,  virtue  must  be 
neither  a  natural  gift,  nor  what  one  can  receive 
by  teaching,  but  comes  to  those  to  whom  it 
does  come  by  divine  destiny."  These  things,  I 
think,  Plato  having  learned  from  the  prophets 
regarding  the  Holy  Ghost,  he  has  manifestly 
transferred  to  what  he  calls  virtue.  For  as  the 
sacred  prophets  say  that  one  and  the  same  spirit 
is  divided  into  seven  spirits,  so  he  also,  naming 
it  one  and  the  same  virtue,  says  this  is  divided 
into  four  virtues  ;  wishing  by  all  means  to  avoid 
mention  of  the  Holy  Spirit,  but  clearly  declar- 
ing in  a  kind  of  allegory  what  the  prophets  said 
of  the  Holy  Spirit.  For  to  this  effect  he  spoke 
in  the  dialogue  with  Meno  towards  the  close  : 
"  From  this  reasoning,  Meno,  it  appears  that 
virtue  conxes  to  those  to  whom  it  does  come  by 
a  divine  destiny.  But  we  shall  know  clearly 
about  this,  in  what  kind  of  way  virtue  comes  to 
men,  when,  as  a  first  step,  we  shall  have  set 
ourselves  to  investigate,  as  an  independent  in- 
quiry, what  virtue  itself  is."  You  see  how  he 
calls  only  by  the  name  of  virtue,  the  gift  that 
descends  from  above ;  and  yet  he  counts  it 
worthy  of  inquiry,  whether  it  is  right  that  this 
[gift]  be  called  virtue  or  some  other  thing,  fear- 
ing to  name  it  openly  the  Holy  Spirit,  lest  he  j 
should  seem  to  be  following  the  teaching  of  the 
prophets. 

CHAP.    XXXIII. PLATO'S    IDEA    OF   THE    BEGINNING  ' 

OF    TIME   DRAW^    FROM    MOSES. 

And  from  what  source  did  Plato  draw  the 
information  that  time  was  created  along  with 
the  heavens  ?  For  he  wrote  thus  :  "  Time,  ac- 
cordingly, was  created  along  with  the  heavens ; 
in  order  that,  coming  into  being  together,  they 
might  also  be  together  dissolved,  if  ever  their 
dissolution  should  take  place."  Had  he  not 
learned  this  from  the  divine  history  of  Moses  ? 
For  he  knew  that  the  creation  of  time  had  re- 
ceived its  original  constitution  from  days  and 
months  and  years.  Since,  then,  the  first  day 
which  was  created  along  with  the  heavens  con- 
stituted the  beginning  of  all  time  (for  thus 
Moses  wTOte,  "  In  the  beginning  God  created 
the  heavens  and  the  earth,"  and  then  imme- 
diately subjoins,  "  And  one  day  was  made,"  as 
if  he  would  designate  the  whole  of  time  by  one 
part  of  it),  Plato  names  the  day  "  time,"  lest,  if 


he  mentioned  the  "  day,"  he  should  seem  to  lay 
himself  open  to  the  accusation  of  the  Athenians, 
that  he  was  completely  adopting  the  expressions 
of  Moses.  And  from  what  source  did  he  derive 
what  he  has  written  regarding  the  dissolution  of 
the  heavens?  Had  he  not  learned  this,  too, 
from  the  sacred  prophets,  and  did  he  not  think 
that  this  was  their  doctrine  ? 

CHAP.  XXXIV. WHENCE   MEN  ATTRIBUTED  TO  GOD 

HUMAN    FORM. 

And  if  any  person  investigates  the  subject  of 
images,  and  incjuires  on  what  ground  those  who 
first  fashioned  your  gods  conceived  that  they 
had  the  forms  of  men,  he  will  find  that  this  also 
was  derived  from  the  divine  history.  For  seeing 
that  Moses'  history,  speaking  in  the  person  of 
God,  says,  "  Let  Us  make  man  in  our  image  and 
likeness,"  these  persons,  under  the  impression 
that  this  meant  that  men  were  like  God  in  form, 
began  thus  to  fashion  their  gods,  supposing  they 
would  make  a  likeness  from  a  likeness.  But 
why,  ye  men  of  Greece,  am  I  now  induced  to 
recount  these  things  ?  That  ye  may  know  that 
it  is  not  possible  to  learn  the  true  religion  from 
those  who  were  unable,  even  on  those  subjects 
by  which  they  won  the  admiration  of  the  hea- 
then," to  write  anything  original,  but  merely 
propounded  by  some  allegorical  device  in  their 
own  writings  what  they  had  learned  from  Moses 
and  the  other  prophets. 

CHAP.    XXXV.  —  APPEAL  TO   THE   GREEKS. 

The  time,  then,  ye  men  of  Greece,  is  now 
come,  that  ye,  having  been  persuaded  by  the 
secular  histories  that  Moses  and  the  rest  of  the 
prophets  were  far  more  ancient  than  any  of 
those  who  have  been  esteemed  sages  among  you, 
abandon  the  ancient  delusion  of  your  forefathers, 
and  read  the  divine  histories  of  the  prophets,  and 
ascertain  from  them  the  true  religion  ;  for  they 
do  not  present  to  you  artful  discourses,  nor  speak 
speciously  and  plausibly  —  for  this  is  the  proi)erty 
of  those  who  wish  to  rob  you  of  the  truth  — 
but  use  with  simplicity  the  words  and  expressions 
which  ofter  themselves,  and  declare  to  you  what- 
ever the  Holy  Ghost,  who  descended  upon  them, 
chose  to  teach  through  them  to  those  who  are 
desirous  to  learn  the  true  religion.  Having  then 
laid  aside  all  false  shame,  and  the  inveterate 
error  of  mankind,  with  all  its  bombastic  parade 
and  empty  noise,  though  by  means  of  it  you 
fancy  you  are  possessed  of  all  advantages,  do 
you  give  yourselves  to  the  things  that  profit  you. 
For  neither  will  you  commit  any  offence  against 
your  fathers,  if  you  now  show  a  desire  to  betake 
yourselves  to  that  which  is  quite  opposed  to 
their  error,  since  it  is  likely  enough  that  they 

I  Literally,  "  those  without." 


288 


JUSTIN'S    HORTATORY    ADDRESS   TO   THE    GREEKS. 


themselves  are  now  lamenting  in  Hades,  and 
repenting  with  a  too  late  repentance  ;  and  if  it 
were  possible  for  them  to  show  you  thence  what 
had  befallen  them  after  the  termination  of  this 
life,  ye  would  know  from  what  fearful  ills  they 
desired  to  deliver  you.  But  now,  since  it  is  not 
possible  in  this  present  life  that  ye  either  learn 
from  them,  or  from  those  who  here  profess  to 
teach  that  philosophy  which  is  falsely  so  called,  it 
follows  as  the  one  thing  that  remains  for  you  to 
do,  that,  renouncing  the  error  of  your  fathers,  ye 
read  the  prophecies  of  the  sacred  writers,"  not 
requiring  from  them  unexceptionable  diction  (for 
the  matters  of  our  religion  lie  in  works,-  not  in 
words),  and  learn  from  them  what  will  give  you 
life  everlasting.  For  those  who  bootlessly  dis- 
grace the  name  of  philosophy  are  convicted  of 
knowing  nothing  at  all,  as  they  are  themselves 
forced,  though  unwillingly,  to  confess,  since  not 
only  do  they  disagree  with  each  other,  but  also 
expressed  their  own  opinions  sometimes  in  one 
way,  sometimes  in  another. 

CHAP.    XXXVI. TRUE    KNOWLEDGE    NOT    HELD    BY 

THE    PHILOSOPHERS. 

And  if  "  the  discovery  of  the  truth  "  be  given 
among  them  as  one  definition  of  philosophy, 
how  are  they  who  are  not  in  possession  of  the 
true  knowledge  worthy  of  the  name  of  philoso- 
phy? For  if  Socrates,  the  wisest  of  your  wise 
men,  to  whom  even  your  oracle,  as  you  your- 
selves say,  bears  witness,  saying,  "  Of  all  men, 
Socrates  is  the  wisest"  —  if  he  confesses  that  he 
knows  nothing,  how  did  those  who  came  after 
him  profess  to  know  even  things  heavenly  ?  For 
Socrates  said  that  he  was  on  this  account  called 
wise,  because,  while  other  men  pretended  to 
know  what  they  were  ignorant  of,  he  himself  did 
not  shrink  from  confessing  that  he  knew  nothing. 
For  he  said,  "  I  seem  to  myself  to  be  wisest  by 
this  little  particular,  that  what  I  do  not  know,  I 
do  not  suppose  I  know."  Let  no  one  fancy  that 
Socrates  ironically  feigned  ignorance,  because  he 
often  used  to  do  so  in  his  dialogues.  For  the 
last  expression  of  his  apology  which  he  uttered 
as  he  was  being  led  away  to  the  prison,  proves 
that  in  seriousness  and  truth  he  was  confessing 
his  ignorance  :  "  But  now  it  is  time  to  go  away, 
I  indeed  to  die,  but  you  to  live.  And  which 
of  us  goes  to  the  better  state,  is  hidden  to  all 
but  God."  Socrates,  indeed,  having  uttered  this 
last  sentence  in  the  Areopagus,  departed  to  the 
prison,  ascribing  to  God  alone  the  knowledge  of 
those  things  which  are  hidden  from  us  ;  but  those 
who  came  after  him,  though  they  are  unable  to 
comprehend  even  earthly  things,  profess  to  un- 
derstand things  heavenly  as  if  they  had  seen  them. 
Aristotle   at   least  —  as   if  he   had    seen  things 


'  Literally,  "  sacred  men." 

'  |_A  noteworthy  apology  for  early  Christian  writers.] 


heavenly  with  greater  accuracy  than  Plato  —  de- 
clared that  (iod  did  not  exist,  as  Plato  said,  in 
the  fiery  substance  (for  this  was  Plato's  doctrine) 
but  in  the  fifth  element,  air.  And  while  he  de- 
manded that  concerning  these  matters  he  should 
be  believed  on  account  of  the  excellence  of  his 
language,  he  yet  departed  this  life  because  he 
was  overwhelmed  with  the  infamy  and  disgrace  of 
being  unable  to  discover  even  the  nature  of  the 
Euripus  in  Chalcis.^  Let  not  any  one,  therefore, 
of  sound  judgment  prefer  the  elegant  diction  of 
these  men  to  his  own  salvation,  but  let  him,  ac- 
cording to  that  old  story,  stop  his  ears  with  wax, 
and  flee  the  sweet  hurt  which  these  sirens  would 
inflict  upon  him.  For  the  above-mentioned  men, 
presenting  their  elegant  language  as  a  kind  of 
bait,  have  sought  to  seduce  many  from  the  right 
religion,  in  imitation  of  him  who  dared  to  teach 
the  first  men  polytheism.  Be  not  persuaded  by 
these  persons,  I  entreat  you,  but  read  the  proph- 
ecies of  the  sacred  writers.*  And  if  any  sloth- 
fulness  or  old  hereditary  superstition  prevents 
you  from  reading  the  prophecies  of  the  holy  men 
through  which  you  can  be  instructed  regarding 
the  one  only  God,  which  is  the  first  article  of  the 
true  religion,  yet  believe  him  who,  though  at  first 
he  taught  you  polytheism,  yet  afterwards  pre- 
ferred to  sing  a  useful  and  necessary  recantation 
—  I  mean  Orpheus,  who  said  what  I  quoted  a 
little  before  ;  and  believe  the  others  who  wrote 
the  same  things  concerning  one  God.  For  it 
was  the  work  of  Divine  Providence  on  your  be- 
half, that  they,  though  unwillingly,  bore  testimony 
that  what  the  prophets  said  regarding  one  God 
was  true,  in  order  that,  the  doctrine  of  a  plural- 
ity of  gods  being  rejected  by  all,  occasion  might 
be  afforded  you  of  knowing  the  truth. 

CHAP.    XXXVn. OF   THE    SIBVL.5 

And  you  may  in  part  easily  learn  the  right 
religion  from  the  ancient  Sibyl,  who  by  some 
kind  of  potent  inspiration  teaches  you,  through 
her  oracular  predictions,  truths  which  seem  to  be 
much  akin  to  the  teaching  of  the  prophets.  She, 
they  say,  was  of  Babylonian  extraction,  being  the 
daughter  of  Berosus,  who  wrote  the  ChakL'ean 
History ;  and  when  she  had  crossed  over  (how, 
I  know  not)  into  the  region  of  Campania,  she 
there  uttered  her  oracular  sayings  in  a  city  called 
Cumae,  six  miles  from  Baise,  where  the  hot  springs 
of  Campania  are  found.  And  being  in  that  city, 
we  saw  also  a  certain  place,  in  which  we  were 
shown  a  very  large  basilica  ^  cut  out  of  one  stone  ; 
a  vast  affair,  and  worthy  of  all  admiration.  And 
they  who  had  heard  it  from  their  fathers  as  part 
of  their  country's  tradition,  told  us  that  it  was 


3  This  is  now  supposed  to  be  fable. 

*  Literally,  "  sacred  men." 

S  [In  Grabe's  edition  consult  notes  of  Lang  and  Kortholt,  ii.  p.  45.] 

*  [Travellers  must  recognise  the  agreement  of  Justin's  story  with 
the  traditional  cave  still  shown  in  this  re£;ion.] 


JUSTIN'S    HORTATORY    ADDRESS   TO    THE    GREEKS. 


289 


here  she  used  to  pubUsh  her  oracles.  And  in 
the  middle  of  the  basilica  they  showed  us  three 
receptacles  cut  out  of  one  stone,  in  which,  when 
filled  with  water,  they  said  that  she  washed,  and 
having  put  on  her  robe  again,  retires  into  the  in- 
most chamber  of  the  basilica,  which  is  still  a  part 
of  the  one  stone  ;  and  sitting  in  the  middle  of 
the  chamber  on  a  high  rostrum  and  throne,  thus 
proclaims  her  oracles.  And  both  by  many  other 
writers  has  the  Sibyl  been  mentioned  as  a  prophet- 
ess, and  also  by  Plato  in  hiS'  Phcedrus.  And 
Plato  seems  to  me  to  have  counted  prophets 
divinely  insj^ired  when  he  read  her  prophecies. 
For  he  saw  that  what  she  had  long  ago  predicted 
was  accomplished  ;  and  on  this  account  he  ex- 
presses in  the  Dialogue  with  Meno  his  wonder 
at  and  admiration  of  prophets  in  the  following 
terms  :  "  Those  whom  we  now  call  prophetic 
persons  we  should  rightly  name  divine.  And  not 
least  would  we  say  that  they  are  divine,  and  are 
raised  to  the  prophetic  ecstasy  by  the  inspiration 
and  possession  of  God,  when  they  correctly  speak 
of  many  and  important  matters,  and  yet  know 
nothing  of  what  they  are  saying,"  — plainly  and 
manifestly  referring  to  the  prophecies  of  the 
Sibyl.  For,  unlike  the  poets  who,  after  their 
poems  are  y)enned,  have  power  to  correct  and 
poHsh,  specially  in  the  way  of  increasing  the  ac- 
curacy of  their  verse,  she  was  filled  indeed  with 
prophecy  at  the  time  of  the  inspiration,  but  as 
soon  as  the  inspiration  ceased,  there  ceased  also 
the  remembrance  of  all  she  had  said.  And  this 
indeed  was  the  cause  why  some  only,  and  not  all, 
the  metres  of  the  verses  of  the  Sibyl  were  pre- 
served. For  we  ourselves,  when  in  that  city, 
ascertained  from  our  cicerone,  who  showed  us  the 
places  in  which  she  used  to  prophesy,  that  there 
was  a  certain  coffer  made  of  brass  in  which  they 
said  that  her  remains  were  preserved.  And  be- 
sides all  else  which  they  told  us  as  they  had  heard 
it  from  their  fathers,  they  said  also  that  they  who 
then  took  .down  her  prophecies,  being  illiterate 
persons,  often  went  quite  Jtstray  from  the  accuracy 
of  the  metres  ;  and  this,  they  said,  was  the  cause 
of  the  want  of  metre  in  some  of  the  verses,  the 
prophetess  having  no  remembrance  of  what  she 
had  said,  after  the  possession  and  inspiration 
ceased,  and  the  reporters  having,  through  their 
lack  of  education,  failed  to  record  the  metres 
with  accuracy.  And  on  this  account,  it  is  mani- 
fest that  Plato  had  an  eye  to  the  prophecies  of 
the  Sibyl  when  he  said  this  about  prophets,  for 
he  said,  "When  they  correctly  speak  of  many 
and  important  matters,  and  yet  know  nothing  of 
what  they  are  saying. 

CHAP.    XXXVIII. CONCLUDING    APPEAL. 

But  since,  ye  men  of  Greece,  the  matters  of 
the  true  religion  lie  not  in  the  metrical  numbers 
of  poetry,  nor  yet  in  that  culture  which  is  highly 


esteemed  among  you,  do  ye  henceforward  pay 
less  devotion  to  accuracy  of  metres  and  of  lan- 
guage ;  and  giving  heed  without  contentiousness 
to  the  words  of  the  Sibyl,  recognise  how  great  are 
the  benefits  which  she  will  confer  upon  you  by 
predicting,  as  she   does   in  a  clear  and  patent 
manner,  the  advent  of  our  Saviour  Jesus  Christ ; ' 
who,  being  the  Word  of  God,  inseparable  from 
Him  in  power,  having  assumed  man,  who  had 
been  made  in  the  image  and  likeness  of  God,  re- 
stored to  us  the  knowledge  of  the  religion  of  our 
ancient  forefathers,   which  the  men  who   lived 
after  them  abandoned  through  the  bewitching 
counsel  of  the  envious  devil,  and  turned  to  the  wor- 
ship of  those  who  were  no  gods.     And  if  you  still 
hesitate  and  are  hindered  from  belief  regarding 
the  formation  of  man,  believe  those  whom  you 
have  hitherto  thought  it  right  to  give  heed  to, 
and  know  that  your  own  oracle,  when  asked  by 
some   one    to    utter  a   hymn   of  praise   to   the 
Almighty  God,  in  the  middle  of  the  hymn  spoke 
thus,  "  Who  formed  the  first  of  men,  and  called 
him  Adam."      And  this  hymn  is  preser\-ed  by 
many  whom  we  know,  for  the  conviction  of  those 
who  are  unwilling  to  believe  the  truth  which  all 
bear  witness  to.     If  therefore,  ye  men  of  Greece, 
ye  do  not  esteem  the  false  fancy  concerning  those 
that  are  no  gods  at  a  higher  rate  than  your  own 
salvation,  believe,  as  I  said,  the  most  ancient  and 
time-honoured  Sibyl,  whose  books  are  preserved 
in  all  the  world,  and  who  by  some  kind  of  potent 
inspiration  both  teaches  us  in  her  oracular  utter- 
ances concerning  those  that  are  called  gods,  that 
have  no  existence  ;  and  also  clearly  and  manifesdy 
prophesies  concerning  the  predicted  advent  of 
our  Saviour  Jesus  Christ,  and  concerning  all  those 
things  which  were  to  be  done  by  Him.     For  the 
knowledge  of  these  things  will  constitute  your 
necessary  preparatory  training  for  the  study  of  the 
prophecies  of  the  sacred  writers.    And  if  any  one 
supposes  that  he  has  learned  the  doctrine  con- 
cerning  God   from  the   most  ancient  of  those 
whom  you  name  philosophers,  let  him  listen  to 
Ammon  and  Hermes  :  ^  to  Ammon,  who  in  his 
discourse  concerning  God  calls  Him  wholly  hid- 
den ;  and  to  Hermes,  who  says  plainly  and  dis- 
tinctly, "  that  it  is  difficult  to  comprehend  God, 
and  that  it  is  impossible  even  for  the  man  who 
can  comprehend  Him  to  declare  Him  to  others." 
From  every  point  of  view,  therefore,  it  must  be 
seen  that  in  no  other  way  than  only  from  the 
prophets  who  teach  us  by  divine  inspiration,  is  it 
at  all  possible  to  learn  anything  concerning  God 
and  the  true  religion. 


'  [The  fascinating  use  made  of  this  by  Virgil  must  not  be  over- 
looked: —  .  .  „ 

"  Ultima  Cumaei  venit  jam  carminis  aetas,    etc 

Eel.,  iv.  CPollio)  4-1 

2  [Hermes  Trismegistus.     Milton  (Penscroso,  line  88,)  translates 

this  name.]  .      .  ,  ,  ,  •  ■      1 

[N.li.  —  This  work  is  not  supposed  to  be  Justm  s  by  modem  cntics.  J 


JUSTIN  ON  THE  SOLE  GOVERNMENT  OF  GOD. 


[TRANSLATED   BY   THE   REV.   G.    REITH,   M.A.] 


CHAP.   I.  —  OBJECT   OF  THE   AUTHOR. 

Although  human  nature  at  first  received  a 
union  of  intelligence  and  safety  to  discern  the 
truth,  and  the  worship  due  to  the  one  Lord  of 
all,  yet  envy,  insinuating  the  excellence  of  human 
greatness,  turned  men  away  to  the  making  of 
idols ;  and  this  superstitious  custom,  after  con- 
tinuing for  a  long  period,  is  handed  down  to  the 
majority  as  if  it  were  natural  and  true.  It  is 
the  part  of  a  lover  of  man,  or  rather  of  a  lover 
of  God,  to  remind  men  who  have  neglected  it  of 
that  which  they  ought  to  know.  For  the  truth 
is  of  itself  sufficient  to  show  forth,  by  means  of 
those  things  which  are  contained  under  the  pole 
of  heaven,  the  order  [instituted  by]  Him  who  has 
created  them.  But  forgetfulness  having  taken 
possession  of  the  minds  of  men,  through  the 
long-suffering  of  God,  has  acted  recklessly  in 
transferring  to  mortals  the  name  which  is  appli- 
cable to  the  only  true  God ;  and  from  the  few 
the  infection  of  sin  spread  to  the  many,  who  were 
blinded  by  popular  usage  to  the  knowledge  of 
that  which  was  lasting  and  unchangeable.  For 
the  men  of  former  generations,  who  instituted 
private  and  public  rites  in  honour  of  such  as  were 
more  powerful,  caused  forgetfulness  of  the  Cath- 
olic ^  faith  to  take  possession  of  their  posterity ; 
but  I,  as  I  have  just  stated,  along  with  a  God- 
loving  mind,  shall  employ  the  speech  of  one 
who  loves  man,  and  set  it  before  those  who  have 
intelligence,  which  all  ought  to  have  who  are 
privileged  to  observe  the  administration  of  the 
universe,  so  that  they  should  worship  unchange- 
ably Him  who  knows  all  things.  This  I  shall  do, 
not  by  mere  display  of  words,  but  by  altogether 
using  demonstration  drawn  from  the  old  poetry 
in  Greek  literature,^  and  from  writings  very  com- 
mon amongst  all.  For  from  these  the  famous 
men  who  have  handed  down  idol-worship  as  law 
to  the  multitudes,  shall  be  taught  and  convicted  by 
their  own  poets  and  literature  of  great  ignorance. 


'  0«ov  is  omitted  in  MSS.,  but  ij-ovapxi-"-  of  itself  implies  it. 

2  i.e.,  the  doctrine  that  God  only  is  to  be  worshipped. 

3  Literally,  "  history." 

290 


CHAP.   n.  —  TESTIMONIES   TO  THE  UNITY  OF  GOD. 

First,  then,  ^Eschylus,'*  in  expounding  the  ar- 
rangement of  his  work,5  expressed  himself  also 
as  follows  respecting  the  only  God  :  — 

"  Afar  from  mortals  place  the  holy  God, 

Nor  ever  think  that  He,  like  to  thyself, 

In  fleshly  robes  is  clad ;  for  all  unknown 

Is  the  great  God  to  such  a  worm  as  thou. 

Divers  similitudes  He  bears ;  at  times 

He  seems  as  a  consuming  fire  that  burns 

Unsated ;  now  like  water,  then  again 

In  sable  folds  of  darkness  shrouds  Himself. 

Nay,  even  the  very  beasts  of  earth  reflect 

His  sacred  image ;  whilst  the  wind,  clouds,  rain, 

The  roll  of  thunder  and  the  lightnmg  flash. 

Reveal  to  men  their  great  and  sovereign  Lord. 

Before  Him  sea  and  rocks,  with  every  fount, 

And  all  the  water  floods,  in  reverence  bend  ; 

And  as  they  gaze  upon  His  awful  face, 

Mountains  and  earth,  with  the  profoundest  depths 

Of  ocean,  and  the  highest  peaks  of  hills, 

Tremble:  for  He  is  Lord  Omnipotent; 

And  this  the  glory  is  of  God  Most  High." 

But  he  was  not  the  only  man  initiated  in  the 
knowledge  of  God ;  for  Sophocles  also  thus  de- 
scribes the  nature  of  the  only  Creator  of  all 
things,  the  One  God  :  — 

"  There  is  one  God,  in  truth  there  is  but  one. 

Who  made  the  heavens  and  the  broad  earth  beneath, 

The  glancing  waves  of  ocean,  and  the  winds ; 

But  many  of  us  mortals  err  in  heart, 

And  set  up,  for  a  solace  in  our  woes, 

Images  of  the  gods  in  stone  and  brass, 

Or  figures  carved  in  gold  or  ivory ; 

And,  furnishing  for  these,  our  handiworks, 

Both  sacrifice  and  rite  magnificent, 

We  think  that  thus  we  do  a  pious  work." 

And  Philemon  also,  who  published  many  expla- 
nations of  ancient  customs,  shares  in  the  knowl- 
edge of  the  truth  ;  and  thus  he  writes  :  — 

"  Tell  me  what  thoughts  of  God  we  should  conceive  ? 
One,  all  things  seeing,  yet  Himself  unseen." 

Even  Orpheus,  too,  who  introduces  three  hun- 
dred and  sixty  gods,  will  bear  testimony  in  my 


*  Grotius  supposes  this  to  be  iEschylus  the  younger  in  some  pro- 
logue. 

5  This  m.iy  also  be  translated:  "expounding  the  set  of  opinions 
prevalent  in  his  day." 


JUSTIN    ON   THE   SOLE   GOVERNMENT   OF   GOD. 


291 


favour  from  the  tract  called  Diathecce,  in  which 
he  appears  to  repent  of  his  error  by  writing  the 
following  :  — 

"  I'll  speak  to  those  who  lawfully  may  hear  ; 
All  others,  ye  profane,  now  close  the  doors  I 
And,  O  Musffius,  hearken  thou  to  me, 
Who  offs])ring  art  of  the  light-bringing  moon. 
The  words  I  tell  thee  now  arc  true  indeed, 
And  if  thou  former  tliougiits  of  mine  hast  seen, 
Let  them  not  rob  thee  of  the  blessed  life  ; 
But  rather  turn  the  depths  of  thine  own  heart 
Unto  that  place  where  light  and  knowledge  dwell. 
Take  thou  the  word  divine  to  guide  thy  steps; 
And  walking  well  in  the  straight  certam  path, 
Look  to  the  one  and  universal  King, 
One,  self-begotten,  and  the  only  One 
Of  whom  all  things,  and  we  ourselves,  are  sprung. 
All  things  are  open  to  Mis  piercing  gaze, 
While  He  Himself  is  still  invisible; 
Present  in  all  His  works,  though  still  unseen, 
He  gives  to  mortals  evil  out  of  good. 
Sending  both  chilling  wars  and  tearful  griefs; 
And  other  than  the  (ireat  King  there  is  none. 
The  clouds  for  ever  settle  round  His  throne ; 
And  mortal  eyeballs  in  mere  mortal  eyes 
Are  weak  to  see  Jove,  reigning  over  all. 
He  sits  established  in  the  brazen  heavens 
Upon  His  throne;  and  underneath  His  feet 
He  treads  the  earth,  and  stretches  His  right  hand 
To  all  the  ends  of  ocean,  and  around 
Tremble  the  mountain  ranges,  and  the  streams. 
The  depths,  too,  of  the  blue  and  hoary  sea." 

He  speaks  indeed  as  if  he  had  been  an  eye- 
witness of  God's  greatness.  And  Pythagoras ' 
agrees  with  him  when  he  writes  :  — 

"  Should  one  in  boldness  say,  Lo,  I  am  God ! 
Besides  the  One  —  Eternal  —  Infinite, 
Then  let  him  from  the  throne  he  has  usurped 
Put  forth  his  power  and  form  another  globe. 
Such  as  we  dwell  in,  saying.  This  is  mine. 
Nor  only  so,  but  in  this  new  domain 
For  ever  let  him  dwell.     If  this  he  can. 
Then  verily  he  is  a  god  proclaimed." 

CHAP.  III. TESTIMONIES   TO  A  FLTITJRE  JUDGMENT. 

Then  further  concerning  Him,  that  He  alone 
is  powerful,  both  to  institute  judgment  on  the 
deeds  performed  in  life,  and  on  the  ignorance 
of  the  Deity  [displayed  by  men],  I  can  adduce 
witnesses  from  your  own  ranks  ;  and  first  Sopho- 
cles,^ who  speaks  as  follows  :  — 

"  That  time  of  times  shall  come,  shall  surely  come, 
When  from  the  golden  ether  down  shall  fall 
Fire's  teeming  treasure,  and  in  burning  flames 
All  things  of  earth  and  heaven  shall  be  consumed ; 
And  then,  when  all  creation  is  dissolved. 
The  sea's  last  wave  shall  die  upon  the  shore. 
The  bald  earth  stript  of  trees,  the  burning  air 
No  winged  thing  upon  its  breast  shall  bear. 
There  are  two  roads  to  Hades,  well  we  know  ;  ■'  ) 
By  this  the  righteous,  and  by  that  the  bad,  \ 

On  to  their  separate  fates  shall  tend  ;  and  He,     ) 
Who  all  things  had  destroyed,  shall  all  things  save." 

And  Philemon  '^  again  :  — 


I  "  Pythagorei  cujusdam  fetus."  —  Otto,  after  Goezius. 
^   [Langiis  compares  2.  Pet.  iii.  7.] 

3  Some  propose  to  insert  these  three  lines  in  the  centre  of  the  next 
quotation  from  Philemon,  after  the  line,  "  Nay,  there's  an  eye,"  etc. 
*  Some  say  Diphilui. 


"  Think'st  thou,  Nicostratus,  the  dead,  who  here 
Enjoyed  whate'er  of  good  life  offers  man, 
Escape  the  notice  of  l)ivinity. 
As  if  they  might  forgotten  be  of  Him  ? 
Nay,  there's  an  eye  of  Justice  watching  all ; 
For  if  the  good  and  bad  find  the  same  end. 
Then  go  thou,  rob,  steal,  plunder,  at  thy  will, 
Do  all  the  eviltiiat  to  thee  seems  grjod. 
Yet  be  not  thou  deceived  ;  for  underneath 
There  is  a  throne  and  jilace  of  judgment  set. 
Which  God  the  Lord  of  all  shall  occupy; 
Whose  name  is  terrible,  nor  shall  I  dare 
To  breathe  it  forth  in  feeble  human  speech." 

And  Euripides  :  5  — 

"Not  grudgingly  he  gives  a  lease  of  life, 
That  we  the  holders  may  be  fairly  judged; 
And  if  a  mortal  man  doth  think  to  hide 
His  daily  guilt  from  the  keen  eye  of  God, 
It  is  an  evil  thought ;  so  if  perchance 
He  meets  with  leisure-taking  Justice,  she 
Demands  him  as  her  lawful  prisoner : 
But  many  of  you  hastily  commit 
A  twofold  sin,  and  say  there  is  no  God. 
But,  ah!  there  is;  there  is.     Then  see  that  he 
Who,  being  wicked,  prospers,  may  redeem 
The  time  so  precious,  else  hereafter  waits 
For  him  the  due  reward  of  punishment." 

CHAP.    IV. GOD   DESIRES   NOT   SACRIHCES,   BUT 

RIGHTEOUSN"ESS. 

And  that  God  is  not  appeased  by  the  libations 
and  incense  of  evil-doers,  but  awards  vengeance 
in  righteousness  to  each  one,  Philemon^  again 
shall  bear  testimony  to  me  :  — 

"  If  any  one  should  dream,  O  Pamphilus, 
By  sacrifice  of  bulls  or  goats  —  nay,  then. 
By  Jupiter  —  of  any  such  like  things; 
Or  by  j)resenting  gold  or  purple  robes, 
Or  images  of  ivory  and  gems  ; 
If  thus  he  thinks  he  may  propitiate  God, 
He  errs,  and  shows  himself  a  silly  one. 
But  let  him  rather  useful  be,  and  good. 
Committing  neither  theft  nor  lustful  deeds. 
Nor  murder  foul,  for  earthly  riches'  sake. 
Let  him  of  no  man  covet  wife  or  child. 
His  splendid  house,  his  wide-spread  property. 
His  maiden,  or  his  slave  born  in  his  house, 
His  horses,  or  his  cattle,  or  his  beeves. 
Nay,  covet  not  a  pin,  O  Pamphilus, 
For  God,  close  by  you,  sees  whate'er  you  do. 
He  ever  with  the  wicked  man  is  wroth. 
But  in  the  righteous  takes  a  pleasure  still. 
Permitting  him  to  reaj)  fruit  of  his  toil. 
And  to  enjoy  the  bread  his  sweat  has  won. 
But  being  righteous,  see  thou  pay  thy  vows. 
And  unto  God  the  giver  offer  gifts. 
Place  thy  adorning  not  in  outward  shows. 
But  in  an  inward  purity  of  heart ; 
Hearing  the  thunder  then,  thou  shalt  not  fear. 
Nor  shalt  thou  flee,  O  master,  at  its  voice. 
For  thou  art  conscious  of  no  evil  deed. 
And  God,  close  l.iy  you,  sees  whate'er  you  do." 

Again,  Plato,  in  Timceus,''  says :  "  But  if  any 
one   on  consideration   should   actually  institute 


5  Grotius  joins  these  lines  to  the  preceding.  Dement  of  Alexan- 
dria assigns  them,  and  the  others,  which  are  under  the  name  of  Euripi- 
des, to  Diphilus. 

6  Some  attribute  these  lines  to  Menander,  others  regard  them 
as  spurious. 

7  P.  68,  D,  [cap.  30.] 


292 


JUSTIN    ON   THE   SOLE   GOVERNMENT   OF   GOD. 


a  rigid  inquiry,  he  would  be  ignorant  of  the 
distinction  between  the  human  and  the  divine 
nature  ;  because  God  mingles  many '  things  up 
into  one,  [and  again  is  able  to  dissolve  one  into 
many  things,]  seeing  that  He  is  endued  with 
knowledge  and  power ;  but  no  man  either  is,  or 
ever  shall  be,  able  to  perform  any  of  these." 

CHAP.    V. THE  VAIN  PRETENSIONS  OF  FALSE  GODS. 

But  concerning  those  who  think  that  they 
shall  share  the  holy  and  perfect  name,  which 
some  have  received  by  a  vain  tradition  as  if  they 
were  gods,  Menander  in  the  Auriga  says  :  — 

"  If  there  exists  a  god  who  walketh  out 
With  an  old  woman,  or  who  enters  in 
By  stealth  to  houses  through  the  folding-doors, 
He  ne'er  can  please  me ;  nay,  but  only  he 
Who  stays  at  home,  a  just  and  righteous  God, 
To  give  salvation  to  His  worshippers." 

The  same  Menander,  in  the  Sacerdos,  says  :  — 

"  There  is  no  God,  O  woman,  that  can  save 
One  man  by  another ;  if  indeed  a  man. 
With  sound  of  tinkling  cymbals,  charm  a  god 
Where'er  he  listeth,  then  assuredly 
He  who  doth  so  is  much  the  greater  god. 
But  these,  O  Rhode,  are  but  the  cunning  schemes 
Which  daring  men  of  intrigue,  unabashed. 
Invent  to  earn  themselves  a  livelihood, 
And  yield  a  laughing-stock  unto  the  age." 

Again,  the  same  Menander,  stating  his  opinion 
about  those  who  are  received  as  gods,  proving 
rather  that  they  are  not  so,  says  :  — 

"  Yea,  if  I  this  beheld,  I  then  should  wish 
That  back  to  me  again  my  soul  returned. 
For  tell  me  where,  O  Getas,  in  the  world 
'  Tis  possible  to  find  out  righteous  gods  ? " 

And  in  the  Depositwm  :  — 

"  There's  an  unrighteous  judgment,  as  it  seems, 
Even  with  the  gods." 

And  Euripides  the  tragedian,  in  Orestes,  says  :  — 

"  Apollo  having  caused  by  his  command 
The  murder  of  the  mother,  knoweth  not 
What  honesty  and  justice  signify. 
We  serve  the  gods,  whoever  they  may  be ; 
But  from  the  central  regions  of  the  earth 
You  see  Apollo  plainly  gives  response 
To  mortals,  and  whate'er  he  says  we  do. 
I  him  obeyed,  when  she  that  bore  me  fell 
Slain  by  my  hand:  he  is  the  wicked  man. 
Then  slav  him,  for  'twas  he  that  sinned,  not  T. 
What  coiild  I  do  ?     Think  you  not  that  the  god 
Should  free  me  from  the  blame  which  I  do  bear.?" 

The  same  also  in  Hippolytiis  :  — 

"  But  on  these  points  the  gods  do  not  judge  right." 

And  in  Ion  :  — 

"  But  in  the  daughter  of  Ercchtheus 
What  interest  have  I?  for  that  pertains 
Not  unto  such  as  me.     But  when  I  come 
With  golden  vessels  for  libations,  I 
The  dew  shall  sprinkle,  and  yet  needs  must  warn 


Apollo  of  his  deeds  ;  for  when  he  weds 

Maidens  by  force,  the  children  secretly 

Begotten  he  betrays,  and  then  neglects 

When  dying.     Thus  not  you  ;  but  while  you  may 

Always  pursue  the  virtues,  for  the  gods 

Will  surely  punish  men  of  wickedness. 

How  is  it  right  that  you,  who  have  prescribed 

Laws  for  men's  guidance,  live  unrighteously  .'' 

But  ye  being  absent,  I  shall  freely  speak. 

And' ye  to  men  shall  satisfaction  give 

For  marriage  forced,  thou  Neptune,  Jupiter, 

Who  over  heaven  presides.     The  temples  ye 

Have  emptied,  while  injustice  ye  repay. 

And  though  ye  laud  the  prudent  to  the  skies, 

Yet  have  ye  filled  your  hands  with  wickedness. 

No  longer  is  it  riglit  to  call  men  ill 

If  they  do  imitate  the  sins  ^  of  gods  ;  ^ 

Nay,  evil  let  their  teachers  rather  be." 

And  in  Archelaus  :  — 

"  Full  oft,  my  son,  do  gods  mankind  perplex." 
And  in  BeUeropho?i  :  — 

"  They  are  no  gods,  who  do  not  what  is  right." 
And  again  in  the  same  :  — 

"  Gods  reign  in  heaven  most  certain]}-,  says  one ; 
But  it  is  "false,  —  yea,  false  :  and  let  not  him 
Who  speaks  thus,  be  so  foolish  as  to  use 
Ancient  tradition,  or  to  pay  regard 
Unto  mv  words  :  but  with  unclouded  eye 
Behold  the  matter  in  its  clearest  light. 
Power  absolute,  I  say,  robs  men  of  life 
And  property  ;  transgresses  plighted  faith; 
Nor  spares  even  cities,  but  with  cruel  hand 
Despoils  and  devastates  them  ruthless!)-. 
But  they  that  do  these  things  have  more  success 
Than  those  who  live  a  gentle  pious  life ; 
And  cities  small,  I  know,  which  reverence  gods, 
Submissive  bend  before  the  many  spears 
Of  larger  impious  ones  ;  yea,  and  methinks 
If  any  man  lounge  idly,  and  abstain 
From  working  with  his  hands  for  sustenance, 
Yet  pray  the  gods ;  he  very  soon  will  know 
If  they  from  him  misfortunes  will  avert." 

And  Menander  in  Dipliihis  :  +  — 

"  Therefore  ascribe  we  praise  and  honour  great 
To  Him  who  Father  is,  and  Lord  of  all ; 
Sole  maker  and  preserver  of  mankind, 
And  who  with  all  good  things  our  earth  has  stored." 

The  same  also  in  the  Piscatores :  — 

"  For  I  deem  that  which  nourishes  my  life 
Is  God  ;  but  he  whose  custom  'tis  to  meet 
The  wants  of  men,  —  He  needs  not  at  our  hands 
Renewed  supplies.  Himself  being  all  in  all."^ 

The  same  in  the  Fratres  :  — 

"  God  ever  is  intelligence  to  those 
Who  righteous  are  :  so  wisest  men  have  thought." 

And  in  the  Tibicince  :  — 

"  Good  reason  finds  a  temjile  in  all  things 
Wherein  to  worship  ;  for  what  is  the  mind. 
But  just  the  voice  of  God  within  us  placed .'' " 


'  The  MSS.  are  corrupt  here.  They  seem  to  read,  and  one  ac- 
tually does  read,  "  all  "  for  "  many."  ''  Many  "  is  in  Plato,  and  the 
clause  in  brackcu  is  taken  from  Plato  to  fill  up  the  sense. 


2  Kaxd  in  Euripedes,  Ka\a  in  text. 

3  [See  Warburton's  Divine  Legation  (book  a.  §  4),  vol.  n.  p.  20. 
Ed.  London,  1811.]  . 

■»  These  lines  are  assigned  to  Diphilus.  .  .      .^  t      • 

s  The  words  from  "  but"  to  "all "  are  assigned  by  Otto  to  Jusun, 
not  to  Menander. 


JUSTIN   ON   THE   SOLE   GOVERNMENT   OF   GOD. 


293 


And  the  tragedian  in  Phrixus  :  — 

"  But  if  the  pious  and  the  impious 
Share  the  same  lot,  how  could  we  think  it  just, 
If  Jove,  the  best,  judges  not  uprightly?  " 

In  Philoctetcs :  — 

"  You  see  how  honourable  gain  is  deemed 
Even  to  the  gods  ;  and  how  he  is  admired 
Whose  shrine  is  laden  most  with  yellow  gold. 
What,  then,  doth  hinder  thee,  since  it  is  good 
To  be  like  gods,  from  thus  accepting  gain?  " 

In  Hecuba :  — 

"  O  Jupiter!  whoever  thou  mayest  be, 
Of  whom  except  in  word  all  knowledge  fails ;  " 

and, — 

"  Jupiter,  whether  thou  art  indeed 
A  great  necessity,  or  the  mind  of  man, 
I  worship  thee  !  " 


CHAP.  VI. — WE  SHOULD  ACKNOWLEDGE  ONE  ONLY 
GOD. 

Here,  then,  is  a  proof  of  virtue,  and  of  a  mind 
loving  prudence,  to  recur  to  the  communion  of 
the  unity,'  and  to  attach  one's  self  to  prudence  1 
for  salvation,  and  make  choice  of  the  better 
things  according  to  the  free-will  placed  in  man  ;  \ 
and  not  to  think  that  those  who  are  possessed  of 
human  passions  are  lords  of  all,  when  they  shall 
not  appear  to  have  even  equal  power  with  men. 


'  See  chap,  i.,  the  opening  sentence. 


For  in  Horner,^  Demodocus  says  he  is  self- 
taught  — 

"  God  inspired  me  with  strains  "  — 

though  he  is  a  mortal.  yEsculapius  and  Apollo 
are  taught  to  heal  by  Chiron  the  Centaur,  —  a 
very  novel  thing  indeed,  for  gods  to  be  taught 
by  a  man.  What  need  I  speak  of  Bacchus,  who 
the  poet  says  is  mad  ?  or  of  Hercules,  who  he  savs 
is  unhappy?  What  need  to  speak  of  Mars  and 
Venus,  the  leaders  of  adultery  ;  and  by  means  of 
all  these  to  establish  the  proof  which  has  been 
undertaken?  For  if  some  one,  in  ignorance, 
should  imitate  the  deeds  which  are  said  to  be 
divine,  he  would  be  reckoned  among  impure 
men,  and  a  stranger  to  life  and  humanity ;  and 
if  any  one  does  so  knowingly,  he  will  have  a 
plausible  excuse  for  escaping  vengeance,  by  show- 
ing that  imitation  of  godlike  deeds  of  audacity  is 
no  sin.  But  if  any  one  should  blame  these  deeds, 
he  will  take  away  their  well-known  names,  and 
not  cover  them  up  with  specious  and  plausible 
words.  It  is  necessary,  then,  to  accept  the  tme 
and  invariable  Name,  not  proclaimed  by  my 
words  only,  but  by  the  words  of  those  who  have 
introduced  us  to  the  elements  of  learning,  in 
order  that  we  may  not,  by  living  idly  in  this 
present  state  of  existence,  not  only  as  those  who 
are  ignorant  of  the  heavenly  glory,  but  also  as 
having  proved  ourselves  ungrateful,  render  our 
account  to  the  Judge. 


2  Odyssey,  xxii.  347. 

[N.  B.  — This  tractate  is  probably  the  genuine  work  of  Justin.] 


FRAGMENTS  OF  THE  LOST  WORK  OF  JUSTIN  ON  THE 

RESURRECTION. 

[TRANSLATED   BY   THE   REV.   M.  DODS,   M.A.] 


CHAP.    I. 


•THE   SELF-EVIDENCING   POWER   OF 
TRUTH. 


The  word  of  truth  is  free,  and  carries  its  own 
authority,  disdaining  to  fall  under  any  skilful 
argument,  or  to  endure  the  logical  scrutiny  of  its 
hearers.  But  it  would  be  believed  for  its  own 
nobility,  and  for  the  cojifidence  due  to  Him  who 
sends  it.  Now  the  word  of  truth  is  sent  from 
God ;  wherefore  the  freedom  claimed  by  the 
truth  is  not  arrogant.  For  being  sent  with  au- 
thority, it  were  not  fit  that  it  should  be  required 
to  produce  proof  of  what  is  said  ;  since  neither 
is  there  any  proof  beyond  itself,  which  is  God. 
For  every  proof  is  more  powerful  and  trustwor- 
thy than  that  which  it  proves ;  since  what  is  dis- 
beheved,  until  proof  is  produced,  gets  credit 
when  such  proof  is  produced,  and  is  recognised 
as  being  what  it  was  stated  to  be.  But  nothing 
is  either  more  powerful  or  more  trustworthy  than 
the  truth  ;  so  that  he  who  requires  proof  of  this, 
is  like  one  who  wishes  it  demonstrated  why  the 
things  that  appear  to  the  senses  do  appear.  For 
the  test  of  those  things  which  are  received  through 
the  reason,  is  sense  ;  but  of  sense  itself  there  is 
no  test  beyond  itself.  As  then  we  bring  those 
things  which  reason  hunts  after,  to  sense,  and  by 
it  judge  what  kind  of  things  they  are,  whether 
the  things  spoken  be  true  or  false,  and  then  sit 
in  judgment  no  longer,  giving  full  credit  to  its 
decision  ;  so  also  we  refer  all  that  is  said  regard- 
ing men  and  the  world  to  the  truth,  and  by  it 
judge  whether  it  be  worthless  or  no.  But  the 
utterances  of  truth  we  judge  by  no  separate  test, 
giving  full  credit  to  itself.  And  God,  the  Father 
of  the  universe,  who  is  the  perfect  intelligence, 
is  the  truth.  And  the  Word,  being  His  Son, 
came  to  us,  having  put  on  flesh,  revealing  both 
Himself  and  the  Father,  giving  to  us  in  Hims'elf 
resurrection  from  the  dead,  and  eternal  life  after- 
wards. And  this  is  Jesus  Christ,  our  Saviour  and 
Lord.  He,  therefore,  is  Himself  both  the  faith 
294 


and  the  proof  of  Himself  and  of  all  things. 
Wherefore  those  who  follow  Him,  and  know  Him, 
having  faith  in  Him  as  their  proof,  shall  rest  in 
Him.  But  since  the  adversary  does  not  cease 
to  resist  many,  and  uses  many  and  divers  arts  to 
ensnare  them,  that  he  may  seduce  the  faithful 
from  their  faith,  and  that  he  may  prevent  the 
faithless  from  believing,  it  seems  to  me  necessary 
that  we  also,  being  armed  with  the  invulnerable 
doctrines  of  the  faith,  do  battle  against  him  in 
behalf  of  the  weak. 

CHAP.    II. OBJECTIONS    TO    THE    RESURRECTION 

OF   THE    FLESH. 

They  who  maintain  the  wrong  opinion  say  that 
there  is  no  resurrection  of  the  flesh ;  giving  as 
their  reason  that  it  is  impossible  that  what  is 
corrupted  and  dissolved  should  be  restored  to 
the  same  as  it  had  been.  And  besides  the  im- 
possibility, they  say  that  the  salvation  of  the  flesh 
is  disadvantageous ;  and  they  abuse  the  flesh, 
adducing  its  infirmities,  and  declare  that  it  only 
is  the  cause  of  our  sins,  so  that  if  the  flesh,  say 
they,  rise  again,  our  infirmities  also  rise  with  it. 
And  such  sophistical  reasons  as  the  following 
they  elaborate  :  If  the  flesh  rise  again,  it  must 
rise  either  entire  and  possessed  of  all  its  parts, 
or  imperfect.  But  its  rising  imperfect  argues  a 
want  of  power  on  God's  part,  if  some  parts 
could  be  saved,  and  others  not ;  but  if  all  the 
parts  are  saved,  then  the  body  will  manifestly 
have  all  its  members.  But  is  it  not  absurd  to 
say  that  these  members  will  exist  after  the  resur- 
rection from  the  dead,  since  the  Saviour  said, 
"  They  neither  marry,  nor  are  given  in  marriage, 
but  shall  be  as  the  angels  in  heaven?"'  And 
the  angels,  say  they,  have  neither  flesh,  nor  do 
they  eat,  nor  have  sexual  intercourse  ;  therefore 
there  shall  be  no  resurrection  of  the  flesh.     By 


'  Mark  xii.  25. 


JUSTIN   ON   THE    RESURRECTION. 


295 


these  and  such  hke  arguments,  they  attempt  to 
distract  men  from  the  faith.  And  there  are  some 
who  maintain  that  even  Jesus  Himself  appeared 
only  as  spiritual,  and  not  in  llesh,  but  presented 
merely  the  appearance  of  flesh  :  these  persons 
seek  to  rob  the  llesh  of  the  promise.  First,  then, 
let  us  solve  those  things  which  seem  to  them  to 
be  insoluble  ;  then  we  will  introduce  in  an  orderly 
manner  the  demonstration  concerning  the  flesh, 
proving  that  it  partakes  of  salvation. 

CHAP.    m.  —  IF    THE    MEMBERS    RISE,    MUST    THEV 
DISCHARGE   THE   SAME   FUNCTIONS   AS  NOW? 

They  say,  then,  if  the  body  shall  rise  entire, 
and  in  possession  of  all  its  members,  it  necessa- 
rily follows  that  the  functions  of  the  members 
shall  also  be  in  existence  ;  that  the  womb  shall 
become  pregnant,  and  the  male  also  discharge 
his  function  of  generation,  and  the  rest  of  the 
members  in  like  manner.  Now  let  this  argument 
stand  or  fall  by  this  one  assertion.  For  this 
being  proved  false,  their  whole  objection  will  be 
removed.  Now  it  is  indeed  evident  that  the 
members  which  discharge  functions  discharge 
those  functions  which  in  the  present  life  we  see  ; 
but  it  does  not  follow  that  they  necessarily  dis- 
charge the  same  functions  from  the  beginning. 
And  that  this  may  be  more  clearly  seen,  let  us 
consider  it  thus.  The  function  of  the  womb  is 
to  become  pregnant ;  and  of  the  member  of  the 
male  to  impregnate.  But  as,  though  these  mem- 
bers are  destined  to  discharge  such  functions, 
it  is  not  therefore  necessary  that  they  from  the 
beginning  discharge  them  (since  we  see  many 
women  who  do  not  become  pregnant,  as  those 
that  are  barren,  even  though  they  have  wombs), 
so  pregnancy  is  not  the  immediate  and  necessary 
consequence  of  having  a  womb ;  but  those  even 
who  are  not  barren  abstain  from  sexual  inter- 
course, some  being  virgins  from  the  first,  and 
others  from  a  certain  time.  And  we  see  men 
also  keeping  themselves  virgins,  some  from  the 
first,  and  some  from  a  certain  time  ;  so  that  by 
their  means,  marriage,  made  lawless  through  lust, 
is  destroyed.'  And  we  find  that  some  even  of 
the  lower  animals,  though  possessed  of  wombs, 
do  not  bear,  such  as  the  mule  ;  and  the  male 
mules  do  not  beget  their  kind.  So  that  both  in 
the  case  of  men  and  the  irrational  animals  we 
can  see  sexual  intercourse  abolished  ;  and  this, 
too,  before  the  future  world.  And  our  Lord 
Jesus  Christ  was  born  of  a  virgin,  for  no  other 
reason  than  that  He  might  destroy  the  begetting 
by  lawless  desire,  and  might  show  to  the  ruler  ^ 
that  the  formation  of  man  was  possible  to  God 
without  human  intervention.    And  when  He  had 


'  That  is  to  say,  their  lives  are  a  protest  against  entering   into 
marriage  for  any  other  purpose  than  that  of  begetting  children. 
2  i.e.,  to  the  devil.     [St.  John  xii.  31,  xiv.  30,  xvi.  11.] 


been  born,  and  had  submitted  to  the  other  con- 
ditions of  the  flesh,  —  I  mean  food,  drink,  and 
clothing,  —  this  one  condition  only  of  dischar- 
ging the  sexual  function  He  did  not  submit  to ; 
for,  regarding  the  desires  of  the  flesh.  He  ac- 
cepted some  as  necessary,  while  others,  which 
were  unnecessary.  He  did  not  submit  to.  For  if 
the  flesh  were  deprived  of  food,  drink,  and  cloth- 
ing, it  would  be  destroyed  ;  but  being  deprived 
of  lawless  desire,  it  suffers  no  harm.  And  at  the 
same  time  He  foretold  that,  in  the  future  world, 
sexual  intercourse  should  be  done  away  with  ;  as 
He  says,  "  The  children  of  this  world  marry,  and 
are  given  in  marriage  ;  but  the  children  of  the 
world  to  come  neither  marry  nor  are  given  in 
marriage,  but  shall  be  like  the  angels  in  heaven."  ^ 
Let  not,  then,  those  that  are  unbelieving  mar\'el, 
if  in  the  world  to  come  He  do  away  with  those 
acts  of  our  fleshly  members  which  even  in  this 
present  life  are  abolished. 

CHAP.   IV.  —  MUST  THE  DEFORMED  RISE  DEFORMED? 

Well,  they  say,  if  then  the  flesh  rise,  it  must 
rise  the  same  as  it  falls  ;  so  that  if  it  die  with 
one  eye,  it  must  rise  one-eyed  ;  if  lame,  lame  ; 
if  defective  in  any  part  of  the  body,  in  this  part 
the  man  must  rise  deficient.  How  truly  blinded 
are  they  in  the  eyes  of  their  hearts  !  For  they 
have  not  seen  on  the  earth  blind  men  seeing 
again,  and  the  lame  walking  by  His  word.  All 
things  which  the  Saviour  did.  He  did  in  the  first 
place  in  order  that  what  was  spoken  concerning 
Him  in  the  prophets  might  be  fulfilled,  "  that 
the  blind  should  receive  sight,  and  the  deaf 
hear,"-*  and  so  on;  but  also  to  induce  the  belief 
that  in  the  resurrection  the  flesh  shall  rise  entire. 
For  if  on  earth  He  healed  the  sicknesses  of  the 
flesh,  and  made  the  body  whole,  much  more  will 
He  do  this  in  the  resurrection,  so  that  the  flesh 
shall  rise  perfect  and  entire.  In  this  manner, 
then,  shall  those  dreaded  difficulties  of  theirs  be 
healed. 

CHAP.    V.  —  THE    RESURRECTION   OF  THE    FLESH    IS 
NOT    I.MPOSSII5LE. 

But  again,  of  those  who  maintain  that  the 
flesh  has  no  resurrection,  some  assert  that  it  is 
impossible ;  others  that,  considering  how  vile 
and  despicable  the  flesh  is,  it  is  not  fit  that  God 
should  raise  it ;  and  others,  that  it  did  not  at  the 
first  receive  the  promise.  First,  then,  in  respect 
of  those  who  say  that  it  is  impossible  for  God  to 
raise  it,  it  seems  to  me  that  I  should  show  that 
they  are  ignorant,  professing  as  they  do  in  word 
that  they  are  believers,  yet  by  their  works  prov- 
ing  themselves   to  be   unbelieving,    even    more 


3  Luke  XX.  34,  35. 
*  Isa.  XXXV.  5. 


296 


JUSTIN    ON   THE    RESURRECTION. 


unbelieving  than  the  unbelievers.     For,   seeing 
that  all  the  heathen  believe  in  their  idols,  and 
are  persuaded  that  to  them  all  things  are  possi- 
ble   (as   even   their   poet    Homer   says,'  "The 
gods  can  do  all  things,  and  that  easily;"  and 
he  added  the  word  "  easily  "  that  he  might  bring 
out  the  greatness  of  the  power  of  the  gods), 
many  do  seem  to  be  more  unbelieving  than  they. 
For  if  the  heathen  believe  in  their  gods,  which 
are  idols  ("  which  have  ears,  and  they  hear  not ; 
they  have  eyes,  and  they  see  not"^),  that  they 
can  do  all  things,  though  they  be  but  devils,  as 
saith  the  Scripture,  "The  gods  of  the  nations 
are  devils,"  ^  much  more  ought  we,  who  hold  the 
right,  excellent,  and  true  faith,  to  believe  in  our 
God,  since  also  we  have  proofs  [of  His  power], 
first  in  the  creation  of  the  first  man,  for  he  was 
made  from  the  earth  by  God  ;  and  this  is  suffi- 
cient evidence  of  God's  power ;  and  then  they 
who  observe  things  can  see  how  men  are  gen- 
erated one  by  another,  and  can  marvel  in  a  still 
greater  degree  that  from  a  little  drop  of  moisture 
so  grand  a  living  creature  is  formed.     And  cer- 
tainly if  this  were  only  recorded  in  a  promise, 
and  not  seen  accomplished,  this  too  would  be 
much  more  incredible  than  the  other  ;  but  it  is 
rendered    more    credible    by   accomplishment.-* 
But  even  in  the  case  of  the  resurrection   the 
Saviour  has  shown  us  accomplishments,  of  which 
we  will  in  a  little  speak.     But  now  we  are  de- 
monstrating that  the  resurrection  of  the  flesh  is 
possible,  asking  pardon  of  the  children  of  the 
Church  if  we  adduce  arguments  which  seem  to 
be  secular  s  and  physical :  ^  first,  because  to  God 
nothing  is  secular,  not  even  the  world  itself,  for 
it  is  His  workmanship  ;  and  secondly,  because 
we  are  conducting  our  argument  so  as  to  meet 
unbelievers.     For  if  we  argued  with  beUevers,  it 
were  enough  to  say  that  we  believe ;  but  now 
we  must  proceed  by  demonstrations.     The  fore- 
going proofs  are  indeed  quite  sufficient  to  evince 
the  possibihty  of  the  resurrection  of  the  flesh  ; 
but  since  these  men  are  exceedingly  unbelieving, 
we  will  further  adduce  a  more  convincing  argu- 
ment still,  —  an  argument  drawn  not  from  faith, 
for  they  are  not  within  its  scope,  but  from  their 
own  mother  unbelief,  —  I  mean,  of  course,  from 
physical  reasons.     For  if  by  such  arguments  we 
prove  to  them  that  the  resurrection  of  the  flesh 
is   possible,  they   are   certainly  worthy  of  great 
contempt  if  they  can  be  persuaded  neither  by 
the  deliverances  of  faith  nor  by  the  arguments 
of  the  world. 


CHAP.    VI.  —  THE    RESURRECTION   CONSISTENT  WITH 
THE   OPINIONS   OF   THE   PHILOSOPHERS. 


1  Odyssey,  ii.  304. 

2  Ps.  cxv.  5. 

3  Ps.  xcvi.  5. 

*  i.e.,  by  actually  happening  under  our  observation. 
5  efcufler,  "  without "  or  "  outside,"  to  which  reference  is  made  in 

the  next  clause,  which  may  be  translated,  "  because  nothing  is  outside 
God,"  or,  "  because  to  God  nothing  is  '  without.'  " 

(>  KoiTni.Kui',  arguments  drawn  from  the  laws  by  which  the  world 
is  governed. 


Those,  then,  who  are  called  natural  philoso- 
phers, say,  some  of  them,  as  Plato,  that  the  uni- 
verse is  matter  and  God ;  others,  as  I'^picurus, 
that  it  is  atoms  and  the  void ;  7  others,  like  the 
Stoics,  that  it  is  these  four  —  fire,  water,  air,  earth. 
For  it  is  sufficient  to  mention  the  most  prevalent 
opinions.     And    Plato  says  that  all    things   are 
made  from  matter  by  God,  and  according  to  His 
design ;  but  Epicurus  and  his  followers  say  that 
all  things  are  made  from  the  atom  and  the  void 
by  some  kind  of  self- regulating  action  of  the  nat- 
ural movement  of  the  bodies ;  and  the  Stoics, 
that  all  are  made  of  the  four  elements,  God  per- 
vading them.     But  while  there  is  such  discrep- 
ancy  among   them,    there   are   some   doctrines 
acknowledged  by  them  all  in  common,  one  of 
which  is  that  neither  can  anything  be  produced 
from  what  is  not  in  being,  nor  anything  be  de- 
stroyed or  dissolved  into  what  has  not  any  being, 
and  that  the  elements  exist  indestructible  out  of 
which  all  things  are  generated.     And  this  being 
so,  the  regeneration  of  the  flesh  will,  according 
to  all  these  philosophers,  appear  to  be  possible. 
For  if,  according  to  Plato,  it  is  matter  and  God, 
both  these  are  indestructible  and  God ;  and  God 
indeed  occupies  the  position  of  an  artificer,  to 
wit,  a  potter ;  and  matter  occupies  the  place  of 
clay  or  wax,  or  some  such  thing.     That,  then, 
which  is  formed  of  matter,  be  it  an  image  or  a 
statue,  is  destructible;  but  the  matter  itself  is 
indestructible,  such  as  clay  or  wax,  or  any  other 
such  kind  of  matter.     Thus  the  artist  designs  in 
the  clay  or  wax,  and  makes  the  form  of  a  living 
animal ;  and  again,  if  his  handiwork  be  destroyed, 
it  is  not  impossible  for  him  to  make  the  same 
form,  by  working   up   the    same   material,  and 
fashioning  it  anew.     So  that,  according  to  Plato, 
neither  will  it  be  impossible  for   God,  who  is 
Himself  indestructible,  and  has  also  indestructi- 
ble material,  even  after  that  which  has  been  first 
formed  of  it  has  been  destroyed,  to  make  it  anew 
again,  and  to  make  the  same  form  just  as  it  was 
before.     But  according  to  the  Stoics  even,  the 
body  being  produced  by  the  mixture  of  the  four 
elementary  substances,  when  this  body  has  been 
dissolved  into  the  four  elements,  these  remaining 
indestructible,  it  is  possible  that  they  receive  a 
second  time  the  same  fusion  and  composition, 
from  God  pervading  them,  and  so  re-make  the 
body  which  they  formerly  made.     Like  as  if  a 
man  shall  make  a  composition  of  gold  and  silver, 
and  brass  and  tin,  and  then  shall  wish  to  dissolve 
it  again,  so  that  each  element  exist  separately, 
having  again  mixed  them,  he  may,  if  he  pleases, 
make  the  very  same  composition  as  he  had  for- 


7  Tb  Kfi'di',   the  void  of   space  in  which   the   infinity  of  atoms 
moved. 


JUSTIN    ON   THE    RESURRECTION. 


297 


merly  made.  Again,  according  to  Epicurus,  the 
atoms  and  the  void  being  indestructible,  it  is  by 
a  definite  arrangement  and  adjustment  of  the 
atoms  as  they  come  together,  that  both  all  other 
formations  are  produced,  and  the  body  itself; 
and  it  being  in  course  of  time  dissolved,  is  dis- 
solved again  into  those  atoms  from  which  it  was 
also  produced.  And  as  these  remain  indestruc- 
tible, it  is  not  at  all  impossible,  that  by  coming 
together  again,  and  receiving  the  same  arrange- 
ment and  position,  they  should  make  a  body  of 
like  nature  to  what  was  formerly  produced  by 
them  ;  as  if  a  jeweller  should  make  in  mosaic 
the  form  of  an  animal,  and  the  stones  should  be 
scattered  by  time  or  by  the  man  himself  who 
made  them,  he  having  still  in  his  possession  the 
scattered  stones,  may  gather  them  together  again, 
and  having  gathered,  may  dispose  them  in  the 
same  way,  and  make  the  same  form  of  an 
animal.  And  shall  not  God  be  able  to  collect 
again  the  decomposed  members  of  the  flesh,  and 
make  the  same  body  as  was  formerly  produced 
by  Him? 

CHAP.    VII. THE  BODY  VALUABLE   IN    GOD'S    SIGHT. 

But  the  proof  of  the  possibility  of  the  resur- 
rection of  the  flesh  I  have  sufficiently  demon- 
strated, in  answer  to  men  of  the  world.  And  if 
the  resurrection  of  the  flesh  is  not  found  impos- 
sible on  the  principles  even  of  unbelievers,  how 
much  more  will  it  be  found  in  accordance  with 
the  mind  of  believers  !  But  following  our  order, 
we  must  now  speak  with  respect  to  those  who 
think  meanly  of  the  flesh,  and  say  that  it  is  not 
worthy  of  the  resurrection  nor  of  the  heavenly 
economy,'  because,  first,  its  substance  is  earth  ; 
and  besides,  because  it  is  full  of  all  wickedness, 
so  that  it  forces  the  soul  to  sin  along  with  it. 
But  these  persons  seem  to  be  ignorant  of  the 
whole  work  of  God,  both  of  the  genesis  and  for- 
mation of  man  at  the  first,  and  why  the  things  in 
the  world  were  made.^  For  does  not  the  word 
say,  "  Let  Us  make  man  in  our  image,  and  after 
our  likeness? "3  What  kind  of  man?  Mani- 
festly He  means  fleshly  man.  For  the  word  says, 
"  And  God  took  dust  of  the  earth,  and  made 
man."  '^  It  is  evident,  therefore,  that  man  made 
in  the  image  of  God  was  of  flesh.  Is  it  not, 
then,  absurd  to  say,  that  the  flesh  made  by  God 
in  His  own  image  is  contemptible,  and  worth 
nothing?  But  that  the  flesh  is  with  God  a 
precious  possession  is  manifest,  first  from  its  being 
formed  by  Him,  if  at  least  the  image  is  valuable 
to  the  former  and  artist ;  and  besides,  its  value 
can  be  gathered  from  the  creation  of  the  rest  of 


'  Or,  "  citizenship." 

2  This  might  also  be  rendered,  "  and  the  things  in  the  world,  on 
account  of  which  he  was  made;  "  but  the  subsequent  argument  shows 
the  propriety  of  the  above  rendering. 

3  Gen.  i.  26. 
*  Gen.  ii.  7. 


the  world.  For  that  on  account  of  which  the 
rest  is  made,  is  the  most  precious  of  all  tp  the 
maker. 

CHAP.    VIII.  —  DOES   THE   BODY   CAUSE   THE   SOUL 
TO   SIN? 

Quite  true,  say  they  ;  yet  the  flesh  is  a  sinner, 
so  much  so,  that  it  forces  the  soul  to  sin  along 
with  it.  And  thus  they  vainly  accuse  it,  and  lay 
to  its  charge  alone  the  sins  of  both.  But  in  what 
instance  can  the  flesh  possibly  sin  by  itself,  if  it 
have  not  the  soul  going  before  it  and  inciting  it? 
For  as  in  the  case  of  a  yoke  of  oxen,  if  one  or 
other  is  loosed  from  the  yoke,  neither  of  them 
can  plough  alone  ;  so  neither  can  soul  or  body 
alone  eflect  anything,  if  they  be  unyoked  from 
their  communion.  And  if  it  is  the  flesh  that  is 
the  sinner,  then  on  its  account  alone  did  the 
Saviour  come,  as  He  says,  "  I  am  not  come  to 
call  the  righteous,  but  sinners  to  repentance."  s 
Since,  then,  the  flesh  has  been  proved  to  be 
\'aluable  in  the  sight  of  God,  and  glorious  above 
all  His  works,  it  would  very  justly  be  saved  by 
Him. 

We  must  meet,  therefore,  those  who  say,  that 
even  though  it  be  the  special  handiwork  of  God, 
and  beyond  all  else  valued  by  Him,  it  would  not 
immediately  follow  that  it  has  the  promise  of  the 
resurrection.  Yet  is  it  not  absurd,  that  that  which 
has  been  produced  with  such  circumstance,  and 
which  is  beyond  all  else  valuable,  should  be  so 
neglected  by  its  Maker,  as  to  pass  to  nonentity? 
Then  the  sculptor  and  painter,  if  they  wish  the 
works  they  have  made  to  endure,  that  they  may 
win  glory  by  them,  renew  them  when  they  begin 
to  decay;  but  God  would  so  neglect  His  own 
possession  and  work,  that  it  becomes  annihilated, 
and  no  longer  exists.  Should  we  not  call  this 
labour  in  vain?  As  if  a  man  who  has  built  a 
house  should  forthwith  destroy  it,  or  should  neg- 
lect it,  though  he  sees  it  falling  into  decay,  and  is 
able  to  repair  it :  we  would  blame  him  for  labour- 
ing in  vain ;  and  should  we  not  so  blame  God  ? 
But  not  such  an  one  is  the  Incorruptible,  —  not 
senseless  is  the  Intelligence  of  the  universe.  Let 
the  unbelieving  be  silent,  even  though  they  them- 
selves do  not  believe. 

But,  in  truth,  He  has  even  called  the  flesh  to 
the  resurrection,  and  promises  to  it  everlasting 
life.  For  where  He  promises  to  save  man,  there 
He  gives  the  promise  to  the  flesh.  For  what  is 
man  but  the  reasonable  animal  com])osed  of 
body  and  soul  ?  Is  the  soul  by  itself  man  ?  No  ; 
but  the  soul  of  man.  Would  the  body  be  called 
man?  No,  but  it  is  called  the  body  of  man. 
If,  then,  neither  of  these  is  by  itself  man,  but 
that  which  is  made  up  of  the  two  together  is 
called  man,  and  God  has  called  man  to  life  and 


5  Mark  ii.  17. 


298 


JUSTIN    ON    THE    RESURRECTION. 


resurrection,  He  has  called  not  a  part,  but  the 
whole,  which  is  the  soul  and  the  body.  Since 
would  it  not  be  unquestionably  absurd,  if,  while 
these  two  are  in  the  same  being  and  according 
to  the  same  law,  the  one  were  saved  and  the 
other  not  ?  And  if  it  be  not  impossible,  as  has 
already  been  proved,  that  the  flesh  be  regener- 
ated, what  is  the  distinction  on  the  ground  of 
which  the  soul  is  saved  and  the  body  not?  Do 
they  make  God  a  grudging  God?  But  He  is 
good,  and  will  have  all  to  be  saved.  And  by  God 
and  His  proclamation,  not  only  has  your  soul 
heard  and  believed  on  Jesus  Christ,  and  with 
it  the  flesh,!  ^^t  both  were  washed,  and  both 
wrought  righteousness.  They  make  God,  then, 
ungrateful  and  unjust,  if,  while  both  believe  on 
Him,  He  desires  to  save  one  and  not  the  other. 
Well,  they  say,  but  the  soul  is  incorruptible, 
being  a  part  of  God  and  inspired  by  Him,  and 
therefore  He  desires  to  save  what  is  peculiarly 
His  own  and  akin  to  Himself;  but  the  flesh  is 
corruptible,  and  not  from  Him,  as  the  soul  is. 
Then  what  thanks  are  due  to  Him,  and  what 
manifestation  of  His  power  and  goodness  is  it, 
if  He  purposed  to  save  what  is  by  nature  saved 
and  exists  as  a  part  of  Himself  ?  For  it  had  its 
salvation  from  itself;  so  that  in  saving  the  soul, 
God  does  no  great  thing.  For  to  be  saved  is 
its  natural  destiny,  because  it  is  a  part  of  Him- 
self, being  His  inspiration.  But  no  thanks  are 
due  to  one  who  saves  what  is  his  own ;  for  this 
is  to  save  himself.  For  he  who  saves  a  part  of 
himself,  saves  himself  by  his  ov^rn  means,  lest  he 
become  defective  in  that  part ;  and  this  is  not 
the  act  of  a  good  man.  For  not  even  when  a 
man  does  good  to  his  children  and  offspring, 
does  one  call  him  a  good  man ;  for  even  the 
most  savage  of  the  wild  beasts  do  so,  and  indeed 
willingly  endure  death,  if  need  be,  for  the  sake 
of  their  cubs.  But  if  a  man  were  to  perform 
the  same  acts  in  behalf  of  his  slaves,  that  man 
would  justly  be  called  good.  Wherefore  the 
Saviour  also  taught  us  to  love  our  enemies,  since, 
says  He,  what  thank  have  ye  ?  So  that  He  has 
shown  us  that  it  is  a  good  work  not  only  to  love 
those  that  are  begotten  of  Him,  but  also  those 
that  are  without.  And  what  He  enjoins  upon  us. 
He  Himself  first  of  all  does.^ 


CHAP.    IX. — THE   RESURRECTION   OF   CHRIST 
PROVES  THAT  THE   BODY    RISES. 

If  He  had  no  need  of  the  flesh,  why  did  He 
heal  it?  And  what  is  most  forcible  of  all.  He 
raised  the  dead.     Why?     Was  it  not  to  show 


'  Migne  proposes  to  read  here  xaX  ov  vvv  avTxi,  "  without  the 
flesh,"  which  gives  a  more  obvious  meaning.  The  above  reading  is, 
however,  defensible.  Justin  means  that  the  flesh  was  not  merely 
partaking  of  the  soul's  faith  and  promise,  but  had  rights  of  its  own. 

2  It  is  supposed  that  a  part  ol^  the  treatise  has  been  here  dropped 
out. 


what  the  resurrection  should  be  ?  How  then 
did  He  raise  the  dead?  Their  souls  or  their 
bodies?  Manifestly  both.  If  the  resurrection 
were  only  spiritual,  it  was  requisite  that  He,  in 
raising  the  dead,  should  show  the  body  lying 
apart  by  itself,  and  the  soul  living  apart  by  itself. 
But  now  He  did  not  do  so,  but  raised  the  body, 
confirming  in  it  the  promise  of  life.  Why  did 
He  rise  in  the  flesh  in  which  He  suffered,  unless 
to  show  the  resurrection  of  the  fle.sh?  And 
wishing  to  confirm  this,  when  His  disciples  did 
not  know  whether  to  believe  He  had  truly  risen 
in  the  body,  and  were  looking  upon  Him  and 
doubting,  He  said  to  them,  "Ye  have  not  yet 
faith,  see  that  it  is  I  ;"3  and  He  let  them  handle 
Him,  and  showed  them  the  prints  of  the  nails  in 
His  hands.  And  when  they  were  by  every  kind 
of  proof  persuaded  that  it  was  Himself,  and  in 
the  body,  they  asked  Him  to  eat  with  them,  that 
they  might  thus  still  more  accurately  ascertain 
that  He  had  in  verity  risen  bodily ;  and  He  did 
eat  honey-comb  and  fish.  And  when  He  had 
thus  shown  them  that  there  is  truly  a  resurrection 
of  the  flesh,  wishing  to  show  them  this  also,  that 
it  is  not  impossible  for  flesh  to  ascend  into  heaven 
(as  He  had  said  that  our  dwelling-place  is  in 
heaven) ,  "  He  was  taken  up  into  heaven  while 
they  beheld,"  •*  as  He  was  in  the  flesh.  If,  there- 
fore, after  all  that  has  been  said,  any  one  demand 
demonstration  of  the  resurrection,  he  is  in  no 
respect  different  from  the  Sadducees,  since  the 
resurrection  of  the  flesh  is  the  power  of  God, 
and,  being  above  all  reasoning,  is  established  by 
faith,  and  seen  in  works. 


CHAP.    X. THE    BODY    SAVED,    AND    WILL   THERE- 
FORE  RISE. 

The  resurrection  is  a  resurrection  of  the  flesh 
which  died.  For  the  spirit  dies  not ;  the  soul  is 
in  the  body,  and  without  a  soul  it  cannot  live. 
The  body,  when  the  soul  forsakes  it,  is  not. 
For  the  body  is  the  house  of  the  soul ;  and  the 
soul  the  house  of  the  spirit.  These  three,  in  all 
those  who  cherish  a  sincere  hope  and  unques- 
tioning faith  in  God,  will  be  saved.  Considering, 
therefore,  even  such  arguments  as  are  suited 
to  this  world,  and  finding  that,  even  according 
to  them,  it  is  not  impossible  that  the  flesh  be 
regenerated  ;  and  seeing  that,  besides  all  these 
proofs,  the  Saviour  in  the  whole  Gospel  shows 
that  there  is  salvation  for  the  flesh,  wliy  do  we 
any  longer  endure  those  unbelieving  and  dan- 
gerous arguments,  and  fail  to  see  that  we  are 
retrograding  when  we  listen  to  such  an  argument 
as  this  :  that  the  soul  is  immortal,  but  the  body 
mortal,  and  incapable  of  being  revived?  For 
this  we  used  to  hear  from  Pythagoras  and  Plato, 


3  Comp.  Luke  xxiv.  32,  etc. 
*  Acts  i.  9. 


JUSTIN   ON   THE   RESURRECTION. 


299 


even  before  we  learned  the  truth.  If  then  the 
Saviour  said  this,  and  proclaimed  salvation  to 
the  soul  alone,  what  new  thing,  beyond  what  we 
heard  from  Pythagoras  and  Plato  and  all  their 
band,  did  He  bring  us  ?  Put  now  He  has  come 
proclaiming  the  glad  tidings  of  a  new  and  strange 
hope  to  men.  For  indeed  it  was  a  strange  and 
new  thing  for  God  to  promise  that  He  would 
not  keep  incorruption  in  incorruption,  but  would 
make  corruption  incorruption.  Put  because  the 
prince  of  wickedness  could  in  no  other  way  cor- 
rupt the  truth,  he  sent  forth  his  apostles  (evil 
men  who  introduced  pestilent  doctrines),  choos- 
ing them  from  among  those  who  crucified  our 
Saviour ;  and  these  men  bore  the  name  of  the 
Saviour,  but  did  the  works  of  him  that  sent  them, 
through  whom  the  name  itself  has  been  spoken 


against.  Put  if  the  flesh  do  not  rise,  why  is  it 
also  guarded,  and  why  do  we  not  rather  suffer 
it  to  indulge  its  desires  ?  Why  do  we  not  imi- 
tate physicians,  who,  it  is  said,  when  they  get  a 
patient  that  is  despaired  of  and  incurable,  allow 
him  to  indulge  his  desires?  For  they  know  that 
he  is  dying ;  and  this  indeed  those  who  hate  the 
flesh  surely  do,  casting  it  out  of  its  inheritance, 
so  far  as  they  can  ;  for  on  this  account  they  also 
despise  it,  because  it  is  shortly  to  become  a 
corpse.  Put  if  our  physician  Christ,  God,  hav- 
ing rescued  us  from  our  desires,  regulates  our 
flesh  with  His  own  wise  and  temperate  rule,  it  is 
evident  that  He  guards  it  from  sins  because  it 
possesses  a  hope  of  salvation,  as  physicians  do 
not  suffer  men  whom  they  hope  to  save  to  indulge 
in  what  pleasures  they  please. 


[N.B.  —  These  fragments  are  probably  genuine.] 


OTHER  FRAGMENTS  FROM  THE  LOST  WRITINGS  OF  JUSTIN. 

[TRANSLATED    BY   THE    REV.    A.    ROBERTS,    D.D.] 


The  most  admirable  Justin  rightly  declared 
that  the  aforesaid  demons '  resembled  robbers. 
—  Tatian's  Address  to  the  Greeks,  chap,  xviii. 

II. 

And  Justin  well  said  in  his  book  against  Mar- 
cion,  that  he  would  not  have  believed  the  Lord 
Himself,  if  He  had  announced  any  other  God 
than  the  Fashioner  and  Maker  [of  the  world], 
and  our  Nourisher.  But  since,  from  the  one 
God,  who  both  made  this  world  and  formed  us, 
and  contains  as  well  as  administers  all  things, 
there  came  to  us  the  only-begotten  Son,  sum- 
ming up  His  own  workmanship  in  Himself,  my 
faith  in  Him  is  stedfast,  and  my  love  towards 
the  Father  is  immoveable,  God  bestowing  both 
upon  us.  —  Iren.^us  :  Heresies,  iv.  6. 

III. 

Justin  well  said  :  Before  the  advent  of  the 
Lord,  Satan  never  ventured  to  blaspheme  God, 
inasmuch  as  he  was  not  yet  sure  of  his  own 
damnation,  since  that  was  announced  concern- 
ing him  by  the  prophets  only  in  parables  and 
allegories.  But  after  the  advent  of  the  Lord, 
learning  plainly  from  the  discourses  of  Christ 
and  His  apostles  that  eternal  fire  was  prepared 
for  him  who  voluntarily  departed  from  God, 
and  for  all  who,  without  repentance,  persevere 
in  apostasy,  then,  by  means  of  a  man  of  this 
sort,  he,  as  if  already  condemned,  blasphemes 
that  God  who  inflicts  judgment  upon  him,  and 
imputes  the  sin  of  his  apostasy  to  his  Maker, 
instead  of  to  his  own  will  and  predilection.  — 
Iren/EUS  :  Heresies,  v.  26. 

IV. 

Expounding  the  reason  of  the  incessant  plot- 
ting of  the  devil  against  us,  he  declares  :  Before 


*  [See,  on  the  Resurrection,  cap.  vi.;  and  compare, — 
"  And  of  those  demons  th.at  are  found 
In  fire,  air,  flood,  or  under  ground,"  etc. 

Milton,  Pens.,  line  93.] 
300 


the  advent  of  the  Lord,  the  devil  did  not  so 
plainly  know  the  measure  of  his  own  punish- 
ment, inasmuch  as  the  divine  prophets  had  but 
enigmatically  announced  it ;  as,  for  instance, 
Isaiah,  who  in  the  person  of  the  Assyrian  tragi- 
cally revealed  the  course  to  be  followed  against 
the  devil.  But  when  the  Lord  appeared,  and 
the  devil  clearly  understood  that  eternal  fire  was 
laid  up  and  prepared  for  him  and  his  angels, 
he  then  began  to  plot  without  ceasing  against 
the  faithful,  being  desirous  to  have  many  com- 
panions in  his  apostasy,  that  he  might  not  by 
himself  endure  the  shame  of  condemnation, 
comforting  himself  by  this  cold  and  malicious 
consolation.  —  From  the  writings  of  John  of 
Antioch. 

V. 

And  Justin  of  Neapolis,  a  man  who  was  not 
far  separated  from  the  apostles  either  in  age  or 
excellence,  says  that  that  which  is  mortal  is 
inherited,  but  that  which  is  immortal  inherits ; 
and  that  the  flesh  indeed  dies,  but  the  kingdom 
of  heaven  lives.  —  From  ISIethodius  On  the 
Resurrection,  in  Photiiis. 

VI. 

Neither  is  there  straitness  with  God,  nor  any- 
thing that  is  not  absolutely  perfect.  —  From 
manuscript  of  the  writings  of  Justin. 

VII. 

We  shall  not  injure  God  by  remaining  igno- 
rant of  Him,  but  shall  deprive  ourselves  of  His 
friendship. 

VIII. 

The  unskilfulness  of  the  teacher  proves  de- 
structive to  his  disciples,  and  the  carelessness  of 
the  disciples  entails  danger  on  the  teacher,  and 
especially  should  they  owe  their  negligence  to 
his  want  of  knowledge. 

IX. 

The  soul  can  with  difficulty  be  recalled  to 
those  good  things  from  which  it  has  fallen,  and 


FRAGMENTS    FROM    THE    LOST   WRITINGS    OF   JUSTIN.       301 


is  with  difficulty  dragged  away  from  those  evils 
to  which  it  has  become  accustomed.  If  at  any 
time  thou  showest  a  disposition  to  blame  thy- 
self, then  perhaps,  through  the  medicine  of  re- 
pentance, I  should  cherish  good  hopes  regarding 
thee.  But  when  thou  altogether  despisest  fear, 
and  rejectest  with  scorn  the  very  faith  of  Christ, 
it  were  better  for  thee  that  thou  hadst  never 
been  born  from  the  womb.  —  From  the  writings 
of  John  of  Damascus. 

X. 

By  the  two  birds '  Christ  is  denoted,  both 
dead  as  man,  and  living  as  God.  He  is  likened 
to  a  bird,  because  He  is  understood  and  de- 
clared to  be  from  above,  and  from  heaven.  And 
the  living  bird,  having  been  dipped  in  the  blood 
of  the  dead  one,  was  after^vards  let  go.  For  the 
living  and  divine  Word  was  in  the  crucified  and 
dead  temple  [of  the  body],  as  being  a  partaker 
of  the  passion,  and  yet  impassible  to  God. 

By  that  which  took  place  in  the  running^ 
water,  in  which  the  wood  and  the  hyssop  and 
the  scarlet  were  dipped,  is  set  forth  the  bloody 
passion  of  Christ  on  the  cross  for  the  salvation 
of  those  who  are  sprinkled  with  the  Spirit,  and 
the  water,  and  the  blood.  Wherefore  the  ma- 
terial for  purification  was  not  provided  chiefly 
with  reference  to  leprosy,  but  with  regard  to  the 
forgiveness  of  sins,  that  both  leprosy  might  be 
understood  to  be  an  emblem  of  sin,  and  the 
things  which  were  sacrificed  an  emblem  of  Him 
who  was  to  be  sacrificed  for  sins. 

For  this  reason,  consequently,  he  ordered  that 
the  scarlet  should  be  dipped  at  the  same  time 
in  the  water,  thus  predicting  that  the  flesh  should 
no  longer  possess  its  natural  [evil]  properties. 
For  this  reason,  also,  were  there  the  two  birds, 
the  one  being  sacrificed  in  the  water,  and  the 
other  dipped  both  in  the  blood  and  in  the  water, 
and  then  sent  away,  just  as  is  narrated  also  re- 
specting the  goats. 

The  goat  that  was  sent  away  presented  a 
type  of  Him  who  taketh  away  the  sins  of  men. 
But  the  tAvo  contained  a  representation  of  the 
one  economy  of  God  incarnate.  For  He  was 
wounded  for  our  transgressions,  and  He  bare 
the  sins  of  many,  and  He  was  delivered  for  our 
iniquities.  —  From  vianuscript  of  writings  of 
Justin. 

XI. 

When  God  formed  man  at  the  beginning.  He 
suspended  the  things  of  nature  on  his  will,  and 
made  an  experiment  by  means  of  one  command- 
ment. For  He  ordained  that,  if  he  kept  this, 
he  should  partake  of  immortal  existence  ;  but  if 
he  transgressed  it,  the  contrary  should  be  his  lot. 
Man  having  been  thus  made,  and  immediately 


'  See  Lev.  xiv.  49-53. 
2  Literally,  "  living." 


looking  towards  transgression,  naturally  became 
subject  to  corruption.  Corruption  then  becom- 
ing inherent  in  nature,  it  was  necessary  that  He 
who  wished  to  save  should  be  one  who  destroyed 
the  efficient  cause  of  corruption.  And  this  could 
not  otherwise  be  done  than  by  the  life  which  is 
according  to  nature  being  united  to  that  which 
had  received  the  corruption,  and  so  destroying 
the  corruption,  while  preserving  as  immortal  for 
the  future  that  which  had  received  it.  It  was 
therefore  necessary  that  the  ^^'ord  should  be- 
come possessed  of  a  body,  that  He  might  deliver 
us  from  the  death  of  natural  corruption.  For 
if,  as  ye  3  say.  He  had  simply  by  a  nod  warded 
off  death  from  us,  death  indeed  would  not  have 
approached  us  on  account  of  the  expression  of 
His  will ;  but  none  the  less  would  we  again  have 
become  corruptible,  inasmuch  as  we  carried  about 
in  ourselves  that  natural  corruption.  —  Leontius 
against  Eutychians,  etc.,  book  ii. 

XII. 

As  it  is  inherent  in  all  bodies  formed  by  God 
to  have  a  shadow,  so  it  is  fitting  that  God,  who 
is  just,  should  render  to  those  who  choose  what 
is  good,  and  to  those  who  prefer  what  is  evil,  to 
every  one  according  to  his  deserts.  —  From  the 
writings  of  John  of  DA^L•^scus. 

XIII. 

He  speaks  not  of  the  Gentiles  in  foreign  lands, 
but  concerning  [the  people]  who  agree  with  the 
Gentiles,  according  to  that  which  is  spoken  by 
Jeremiah  :  "  It  is  a  bitter  thing  for  thee,  that 
thou  hast  forsaken  me,  saith  the  Lord  thy  God, 
that  of  old  thou  hast  broken  thy  yoke,  and  torn 
asunder  thy  bands,  and  said,  I  will  not  ser\-e 
Thee,  but  will  go  to  ever}'  high  hill,  and  under- 
neath every  tree,  and  there  shall  I  become  dis- 
solute in  my  fornication."  •♦  —  From  manuscript 
of  the  writings  of  Justin. 

XIV. 

Neither  shall  light  ever  be  darkness  as  long  as 
light  exists,  nor  shall  the  truth  of  the  things  per- 
taining to  us  be  controverted.  For  truth  is  that 
than  which  nothing  is  more  powerful.  Ever)- 
one  who  might  speak  the  truth,  and  speaks  it 
not,  shall  be  judged  by  God.  — Manuscript  and 
works  of  John  of  D.am.ascus. 

XV. 

And  the  fact  that  it  was  not  said  of  the 
seventh  day  equally  with  the  other  days,  "  And 
there  was  evening,  and  there  was  morning,"  is  a 
distinct  indication  of  the  consummation  which  is 
to  take  place  in  it  before  it  is  finished,  as  the 


3  The  Gentiles  are  here  referred  to,  who  saw  no  necessity  for  the 
incarnation. 

♦  Jer.  ii.  19,  etc.  (LXX.) 


302       FRAGMENTS   FROM   THE   LOST   WRITINGS    OF  JUSTIN. 


fathers  declare,  especially  St.  Clement,  and 
Irenoeus,  and  Justin  the  martyr  and  philosopher, 
who,  commenting  with  exceeding  wisdom  on 
the  number  six  of  the  sixth  day,  affirms  that  the 
intelligent  soul  of  man  and  his  five  susceptible 
senses  were  the  six  works  of  the  sixth  day. 
Whence  also,  having  discoursed  at  length  on  the 
number  six,  he  declares  that  all  things  which 
have  been  framed  by  God  are  divided  into  six 
classes,  —  viz.,  into  things  intelligent  and  im- 
mortal, such  as  are  the  angels;  into  things 
reasonable  and  mortal,  such  as  mankind;  into 
things  sensitive  and  irrational,  such  as  cattle, 
and  birds,  and  fishes ;  into  things  that  can  ad- 
vance, and  move,  and  are  insensible,  such  as  the 
winds,  and  the  clouds,  and  the  waters,  and  the 
stars ;  into  things  which  increase  and  are  im- 
moveable, such  as  the  trees ;  and  into  things 
which  are  insensible  and  immoveable,  such  as 
the  mountains,  the  earth,  and  such  like.  For 
all  the  creatures  of  God,  in  heaven  and  on  earth, 
fall  under  one  or  other  of  these  divisions,  and 
are  circumscribed  by  them,  —  From  the  writings 
of  Anastasius. 

XVI. 

Sound  doctrine  does  not  enter  into  the  hard 
and  disobedient  heart ;  but,  as  if  beaten  back, 
enters  anew  into  itself. 

XVII. 

As  the  good  of  the  body  is  health,  so  the 
good  of  the  soul  is  knowledge,  which  is  indeed 
a  kind  of  health  of  soul,  by  which  a  likeness  to 
God  is  attained. — From  the  writings  of  John  of 
Damascus. 


XVIII. 

To  yield  and  give  way  to  our  passions  is  the 
lowest  slavery,  even  as  to  rule  over  them  is  the 
only  liberty. 

The  greatest  of  all  good  is  to  be  free  from  sin, 
the  next  is  to  be  justified ;  but  he  must  be  reck- 
oned the  most  unfortunate  of  men,  who,  while 
living  unrighteously,  remains  for  a  long  time 
unpunished. 

Animals  in  harness  cannot  but  be  carried  over 
a  precipice  by  the  inexperience  and  badness  of 
their  driver,  even  as  by  his  skilfulness  and  ex- 
cellence they  will  be  saved. 

The  end  contemplated  by  a  philosopher  is 
likeness  to  God,  so  far  as  that  is  possible. — 
From  the  writings  of  Antonius  Melissa. 

XIX. 

[The  words]  of  St.  Justin,  philosopher  and 
martyr,  from  the  fifth  part  of  his  Apology: '  —  I 
reckon  prosperity,  O  men,  to  consist  in  nothing 
else  than  in  living  according  to  truth.  But  we 
do  not  live  properly,  or  according  to  truth, 
unless  we  understand  the  nature  of  things. 

It  escapes  them  apparently,  that  he  who  has 
by  a  true  faith  come  forth  from  error  to  the 
truth,  has  truly  known  himself,  not,  as  they  say, 
as  being  in  a  state  of  frenzy,  but  as  free  from  the 
unstable  and  (as  to  every  variety  of  error) 
changeable  corruption,  by  the  simple  and  ever 
identical  truth.  —  From  the  writings  of  John  of 
Damascus. 


I  It  is  doubtful  if  these  words  are  really  Justin's,  or,  if  so,  from 
which,  or  what  part,  of  his  Apologies  they  are  derived. 


INTRODUCTORY   NOTE 


MARTYRDOM  OF  JUSTIN  MARTYR. 


Crescens,  a  cynic,  has  the  ill-renown  of  stirring  up  the  persecution  in  which  Justin  and  his 
friends  suffered  for  Christ.  The  story  that  he  died  by  the  hemlock  seems  to  have  originated 
among  the  Greeks,  who  naturally  gave  this  turn  to  the  sufferings  of  a  philosopher. 

The  following  Introductory   Notice  of  the   translator  supplies   all  that   need   be  added. 

Though  nothing  is  kno\\Ti  as  to  the  date  or  authorship  of  the  following  narrative,  it  is  generally 
reckoned  among  the  most  trustworthy  of  the  Martyria.  An  absurd  addition  was  in  some  copies 
made  to  it,  to  the  effect  that  Justin  died  by  means  of  hemlock.  Some  have  thought  it  necessary, 
on  account  of  this  story,  to  conceive  of  two  Justins,  one  of  whom,  the  celebrated  defender  of  the 
Christian  faith  whose  writings  are  given  in  this  volume,  died  through  poison,  while  the  other 
suffered  in  the  way  here  described,  along  with  several  of  his  friends.  But  the  description  of 
Justin  given  in  the  following  account,  is  evidently  such  as  compels  us  to  refer  it  to  the  famous 
apologist  and  martyr  of  the  second  century.' 

'  [See  Cave,  Lives  of  the  Fathers,  i.  243.  Epiphanius,  by  fixing  the  martyrdom  under  the  prefecture  of  Rusticus,  seems  to  idcntiiy 
this  history;  but,  then,  he  also  connects  it  with  the  reign  of  Hadrian.     Ed.  Oehler,  torn.  ii.  709.     Berlin,  1859.] 


303 


THE  MARTYRDOM  OF  THE  HOLY  MARTYRS, 

JUSTIN,   CHARITON,   CHARITES,   P^ON,   AND   LIBERIANUS,   WHO   SUFFERED 

AT   ROME. 

[TRANSLATED  BY  THE   REV.   M.   DODS,  M.A.] 


CHAP.    I. EXAMINATION    OF    JUSTIN    BY   THE 

PREFECT. 

In  the  time  of  the  lawless  partisans  of  idolatry, 
wicked  decrees  were  passed  against  the  godly 
Christians  in  town  and  country,  to  force  them 
to  offer  libations  to  vain  idols ;  and  accordingly 
the  holy  men,  having  been  apprehended,  were 
brought  before  the  prefect  of  Rome,  Rusticus  by 
name.  And  when  they  had  been  brought  before 
his  judgment-seat,  Rusticus  the  prefect  said  to 
Justin,  "  Obey  the  gods  at  once,  and  submit  to 
the  kings.'"  Justin  said,  "To  obey  the  com- 
mandments of  our  Saviour  Jesus  Christ  is  worthy 
neither  of  blame  nor  of  condemnation."  Rusti- 
cus the  prefect  said,  "  What  kind  of  doctrines  do 
you  profess  ?  "  Justin  said,  "  I  have  endeavoured 
to  learn  all  doctrines ;  but  I  have  acquiesced  at 
last  in  the  true  doctrines,  those  namely  of  the 
Christians,  even  though  they  do  not  please  those 
who  hold  false  opinions."  Rusticus  the  prefect 
said,  "  Are  those  the  doctrines  that  please  you, 
you  utterly  wretched  man?  "  Justin  said,  "  Yes, 
since  I  adhere  to  them  with  right  dogma."  ^ 
Rusticus  the  prefect  said,  "  What  is  the  dogma?  " 
Justin  said,  "  That  according  to  which  we  wor- 
ship the  God  of  the  Christians,  whom  we  reckon 
to  be  one  from  the  beginning,  the  maker  and 
fashioner  of  the  whole  creation,  visible  and  invis- 
ible ;  and  the  Lord  Jesus  Christ,  the  Son  of  God, 
who  had  also  been  preached  beforehand  by  the 
prophets  as  about  to  be  present  with  the  race  of 
men,  the  herald  of  salvation  and  teacher  of  good 
disciples.  And  I,  being  a  man,  think  that  what 
I  can  say  is  insignificant  in  comparison  with  His 
boundless  divinity,  acknowledging  a  certain  pro- 
phetic power,3  since  it  was  prophesied  concern- 


'  I.e.,  the  emperors. 

2  McTd  ioyfioTos  opBov,  orthodoxy. 

3  Th-^t   i;,  that  a  prophetic  inspiration  is  required  to  speak  wor- 
thily of  Christ. 


ing  Him  of  whom  now  I  say  that  He  is  the  Son 
of  God.  For  I  know  that  of  old  the  prophets 
foretold  His  appearance  among  men." 

CHAP.     II.  —  EXAMINATION    OF    JUSTIN    CONTINUED. 

Rusticus  the  prefect  said,  "  Where  do  you  as- 
semble ?  "  Justin  said,  "  Where  each  one  chooses 
and  can  :  for  do  you  fancy  that  we  all  meet  in 
the  very  same  place  ?  Not  so  ;  because  the  God 
of  the  Christians  is  not  circumscribed  by  place ; 
but  being  invisible,  fills  heaven  and  eaVth,  and 
everywhere  is  worshipped  and  glorified  by  the 
faithful."  Rusticus  the  prefect  said,  "Tell  me 
where  you  assemble,  or  into  what  place  do  you 
collect  your  followers?"  Justin  said,  "I  live 
above  one  Martinus,  at  the  Timiotinian  Bath; 
and  during  the  whole  time  (and  I  am  now  living 
in  Rome  for  the  second  time)  I  am  unaware  of 
any  other  meeting  than  his.  And  if  any  one 
wished  to  come  to  me,  I  communicated  to  him 
the  doctrines  of  truth."  Rusticus  said,  "Are 
you  not,  then,  a  Christian?  "  Justin  said,  "  Yes, 
I  am  a  Christian." 


CHAP. 


III. EXAMINATION  OF  CHARITON  AND 

OTHERS. 


Then  said  the  prefect  Rusticus  to  Chariton, 
"  Tell  me  further,  Chariton,  are  you  also  a  Chris- 
tian? "  Chariton  said,  "  I  am  a  Christian  by  the 
command  of  God."  Rusticus  the  prefect  asked 
the  woman  Charito,  "  What  say  you,  Charito  ?  " 
Charito  said,  "  I  am  a  Christian  by  the  grace  of 
God."  Rusticus  said  to  Euelpistus,  "  And  what 
are  you  ?  "  Euelpistus,  a  ser\'ant  of  Caesar,  an- 
swered, "  I  too  am  a  Christian,  ha\ing  been  freed 
by  Christ ;  and  by  the  grace  of  Christ  I  partake 
of  the  same  hope."  Rusticus  the  prefect  said 
to  Hierax,  "  And  you,  are  you  a  Christian  ?  " 
Hierax  said, "  Yes,  I  am  a  Christian,  for  I  revere 
and  worship  the  same  God."     Rusticus  the  pre- 

305 


;o6 


THE  MARTYRDOM  OF  THE  HOLY  MARTYRS. 


feet  said,  ''Did  Justin  make  you  Christians?" 
Hierax  said,  "  I  was  a  Christian,  and  will  be  a 
Christian."  And  Paeon  stood  up  and  said,  "  I 
too  am  a  Christian."  Rusticus  the  prefect  said, 
"  Who  taught  you  ?  "  Paeon  said,  "  From  our  par- 
ents we  received  this  good  confession."  Euel- 
pistus  said,  "  I  willingly  heard  the  words  of  Justin. 
But  from  my  parents  also  I  learned  to  be  a 
Christian."  Rusticus  the  prefect  said,  "  Where 
are  your  parents?"  Euelpistus  said,  "In  Cap- 
padocia."  Rusticus  says  to  Hierax,  "Where  are 
your  parents?"  And  he  answered,  and  said, 
"  Christ  is  our  true  father,  and  faith  in  Him  is 
our  mother ;  and  my  earthly  parents  died ;  and 
I,  when  I  was  driven  from  Iconium  in  Phrygia, 
came  here."  Rusticus  the  prefect  said  to  Libe- 
rianus,  "  i\nd  what  say  you  ?  Are  you  a  Christian, 
and  unwilling  to  worship  [the  gods]  ?  "  Liberi- 
anus  said,  "  1  too  am  a  Christian,  for  I  worship 
and  reverence  the  only  true  God." 

CHAP.    IV. RUSTICUS   THREATENS  THE  CHRISTIANS 

WITH    DEATH. 

The  prefect  says  to  Justin,  "  Hearken,  you  who 
are  called  learned,  and  think  that  you  know  true 
doctrines ;  if  you  are  scourged  and  beheaded, 
do  you  believe  you  will  ascend  into  heaven?" 
Justin  said,  "  I  hope  that,  if  I  endure  these 
things,  I  shall  have  His  gifts.'  For  I  know  that, 
to  all  who  have  thus  lived,  there  abides  the 
divine  favour  until  the  completion  of  the  whole 
world."  Rusticus  the  prefect  said,  "  Do  you 
suppose,  then,  that  you  will  ascend  into  heaven 
to  receive  some  recompense?"  Justin  said,  "I 
do  not  suppose  it,  but  I  know  and  am  fully  per- 


*  Another  reading  is  Soy/oiara,  which  may  be  translated,  "  I  shall 
have  what  He  teaches  [us  to  expect]." 


suaded  of  it."  Rusticus  the  prefect  said,  "Let 
us,  then,  now  come  to  the  matter  in  hand,  and 
which  presses.  Having  come  together,  offer 
sacrifice  with  one  accord  to  the  gods."  Justin 
said,  "  No  right-thinking  person  falls  away  from 
piety  to  impiety."  Rusticus  the  prefect  said, 
"  Unless  ye  obey,  ye  shall  be  mercilessly  pun- 
ished." Justin  said,  "  Through  prayer  we  can 
be  saved  on  account  of  our  Lord  Jesus  Christ, 
even  when  we  have  been  punished,^  because  this 
shall  become  to  us  salvation  and  confidence  at 
the  more  fearful  and  universal  judgment-seat  of 
our  Lord  and  Saviour."  Thus  also  said  the 
other  martyrs  :  "  Do  what  you  will,  for  we  are 
Christians,  and  do  not  sacrifice  to  idols." 


CHAP.  V. 


-SENTENCE  PRONOUNCED  AND  EXECUTED. 


Rusticus  the  prefect  pronounced  sentence, 
saying,  "  Let  those  who  have  refused  to  sacrifice 
to  the  gods  and  to  yield  to  the  command  of  the 
emperor  be  scourged,^  and  led  away  to  suffer 
the  punishment  of  decapitation,  according  to  the 
laws."  The  holy  martyrs  having  glorified  God, 
and  having  gone  forth  to  the  accustomed  place, 
were  beheaded,  and  perfected  their  testimony  in 
the  confession  of  the  Saviour.  And  some  of  the 
faithful  having  secretly  removed  their  bodies, 
laid  them  in  a  suitable  place,  the  grace  of  our 
Lord  Jesus  Christ  having  wrought  along  with 
them,  to  whom  be  glory  for  ever  and  ever. 
Amen. 


2  This  passage  admits  of  another  rendering.  Lord  Hailes,  follow- 
ing the  common  Latin  version,  thus  translates:  "It  was  our  chief 
wish  to  endure  tortures  for  the  sake  of  our  Lord  Jesus  Christ,  and  so 
to  be  saved." 

3  [This  wholesale  sentence  implies  a  great  indifference  to  the 
probable  Roman  citizenship  of  some  of  them,  if  not  of  our  heroic 
martyr  himself ;  but  Acts  xxii.  25-29  seems  to  allow  that  the  con- 
demned were  not  protected  by  the  law.] 


IREN^US. 


INTRODUCTORY   NOTE 


IREN^US  AGAINST  HERESIES. 


[a.d.  120-202.]  This  history  introduces  us  to  the  Church  in  her  Western  outposts.  We 
reach  the  banks  of  the  Rhone,  where  for  nearly  a  century  Christian  missions  have  flourished. 
Between  Marseilles  and  Smyrna  there  seems  to  have  been  a  brisk  trade,  and  Polycarp  had  sent 
Pothinus  into  Celtic  Gaul  at  an  early  date  as  its  evangelist.  He  had  fixed  his  see  at  Lyons,  when 
Irenseus  joined  him  as  a  presbyter,  having  been  his  fellow-pupil  under  Polycarp.  There,  under 
the  "good  Aurelius,"  as  he  is  miscalled  (a.d.  177),  arose  the  terrible  persecution  which  made 
"  the  martyrs  of  Lyons  and  Vienne  "  so  memorable.  It  was  during  this  persecution  that  Irenaeus 
was  sent  to  Rome  with  letters  of  remonstrance  against  the  rising  pestilence  of  heresy ;  and  he 
was  probably  the  author  of  the  account  of  the  sufferings  of  the  martyrs  which  is  appended  to 
their  testimony.'  But  he  had  the  mortification  of  finding  the  Montanist  heresy  patronized  by 
Eleutherus  the  Bishop  of  Rome ;  and  there  he  met  an  old  friend  from  the  school  of  Polycarp, 
who  had  embraced  the  Valentinian  heresy.  \ye  cannot  doubt  that  to  this  visit  we  owe  the  life- 
long struggle  of  Irenseus  against  the  heresies  that  now  came  in,  like  locusts,  to  devour  the  harvests 
of  the  Gospel.  But  let  it  be  noted  here,  that,  so  far  from  being  "  the  mother  and  mistress  "  of 
even  the  Western  Churches,  Rome  herself  is  a  mission  of  the  Greeks ;  ^  Southern  Gaul  is  evan- 
gelized from  Asia  Minor,  and  Lyons  checks  the  heretical  tendencies  of  the  Bishop  at  Rome. 
Ante-Nicene  Christianity,  and  indeed  the  Church  herself,  appears  in  Greek  costume  which  lasts 
through  the  synodical  period ;  and  Latin  Christianity,  when  it  begins  to  appear,  is  African,  and 
not  Roman.  It  is  strange  that  those  who  have  recorded  this  great  historical  fact  have  so  little 
perceived  its  bearings  upon  Roman  pretensions  in  the  Middle  Ages  and  modern  times. 

Returning  to  Lyons,  our  author  found  that  the  venerable  Pothinus  had  closed  his  holy  career 
by  a  martyr's  death ;  and  naturally  Irenseus  became  his  successor.  When  the  emissaries  of 
heresy  followed  him,  and  began  to  disseminate  their  licentious  practices  and  foolish  doctrines  by 
the  aid  of  "  silly  women,"  the  great  work  of  his  life  began.  He  condescended  to  study  these 
diseases  of  the  human  mind  like  a  wise  physician  ;  and,  sickening  as  was  the  process  of  classifying 
and  describing  them,  he  made  this  also  his  laborious  task,  that  he  might  enable  others  to  withstand 
and  to  overcome  them.  The  works  he  has  left  us  are  monuments  of  his  fidelity  to  Christ,  and  to 
the  charges  of  St.  Paul,  St.  Peter,  and  St.  Jude,  whose  solemn  warnings  now  proved  to  be 
prophecies.  No  marvel  that  the  great  apostle,  "  night  and  day  with  tears,"  had  forewarned  the 
churches  of  "  the  grievous  wolves  "  which  were  to  make  havoc  of  the  fold. 

If  it  shocks  the  young  student  of  the  virgin  years  of  Christianity  to  find  such  a  state  of  things, 
let  him  reflect  that  it  was  all  foretold  by  Christ  himself,  and  demonstrates  the  malice  and  power 
of  the  adversary.     "  An  enemy  hath  done  this,"  said  the  Master.     The  spirit  that  was  then  work- 

'  Eusebius,  book  v.  to  the  twenty-seventh  chapter,  should  be  read  as  an  introduction  to  this  author. 
2  Milman,  Hist.  Latin  Christianity,  b.  i.  pp.  27,  28,  and  the  notes. 


3IO  INTRODUCTORY   NOTE. 

ing  "  in  the  children  of  disobedience,"  now  manifested  itself.  The  awful  visions  of  the  Apocalypse 
began  to  be  realized.  It  was  now  evident  in  what  sense  "  the  Prince  of  peace  "  had  pronounced 
His  mission,  "  not  peace,  but  a  sword."  In  short,  it  became  a  conspicuous  fact,  that  the  Church 
here  on  earth  is  "  militant ;  "  while,  at  the  same  time,  there  was  seen  to  be  a  profound  philosophy 
in  the  apostolic  comment,'  "  There  must  be  also  heresies  among  you,  that  they  which  are  approved 
may  be  made  manifest."  In  the  divine  economy  of  Providence  it  was  permitted  that  every  form 
of  heresy  which  was  ever  to  infest  the  Church  should  now  exhibit  its  essential  principle,  and 
attract  the  censures  of  the  faithful.  Thus  testimony  to  primitive  truth  was  secured  and  recorded  : 
the  language  of  catholic  orthodoxy  was  developed  and  defined,  and  landmarks  of  faith  were  set 
up  for  perpetual  memorial  to  all  generations.  It  is  a  striking  example  of  this  divine  economy, 
that  the  see  of  Rome  was  allowed  to  exhibit  its  fallibility  very  conspicuously  at  this  time,  and  not 
only  to  receive  the  rebukes  of  Irenseus,  but  to  accept  them  as  wholesome  and  necessary ;  so  that 
the  heresy  of  Eleutherus,  and  the  spirit  of  Diotrephes  in  Victor,  have  enabled  reformers  ever  since, 
and  even  in  the  darkest  days  of  pontifical  despotism,  to  testify  against  the  manifold  errors  patron- 
ized by  Rome.  Hilary  and  other  Galileans  have  been  strengthened  by  the  example  of  Irenaeus, 
and  by  his  faithful  words  of  reproof  and  exhortation,  to  resist  Rome,  even  down  to  our  own  times. 

That  the  intolerable  absurdities  of  Gnosticism  should  have  gained  so  many  disiciples,  and 
proved  itself  an  adversary  to  be  grappled  with  and  not  despised,  throws  light  on  the  condition  of 
the  human  mind  under  heathenism,  even  when  it  professed  "knowledge"  and  "philosophy." 
The  task  of  Irenaeus  was  twofold  :  (i)  to  render  it  impossible  for  any  one  to  confound  Gnosti- 
cism with  Christianity,  and  (2)  to  make  it  impossible  for  such  a  monstrous  system  to  survive,  or 
ever  to  rise  again.  His  task  was  a  nauseous  one  ;  but  never  was  the  spirit  enjoined  by  Scripture 
more  patiently  exhibited,  nor  with  more  entire  success.^  If  Julian  had  found  Gnosticism  just 
made  to  his  hand,  and  powerful  enough  to  suit  his  purposes,  the  whole  history  of  his  attempt  to 
revive  Paganism  would  have  been  widely  different.  Irenaeus  demonstrated  its  essential  unity  with 
the  old  mythology,  and  with  heathen  systems  of  philosophy.  If  the  fog  and  malaria  that  rose  with 
the  Day-star,  and  obscured  it,  were  speedily  dispersed,  our  author  is  largely  to  be  identified 
with  the  radiance  which  flowed  from  the  Sun  of  righteousness,  and  with  the  breath  of  the  Spirit 
that  banished  them  for  ever. 

The  Episcopate  of  Irenaeus  was  distinguished  by  labours,  "in  season  and  out  of  season,"  for 
the  evangelization  of  Southern  Gaul ;  and  he  seems  to  have  sent  missionaries  into  other  regions  of 
what  we  now  call  France,  In  spite  of  Paganism  and  heresy,  he  rendered  Lyons  a  Christian  city ; 
and  Marcus  seems  to  have  retreated  before  his  terrible  castigation,  taking  himself  off  to  regions 
beyond  the  Pyrenees.^  But  the  pacific  name  he  bears,  was  rendered  yet  more  illustrious  by  his 
interposition  to  compose  the  Easter  Controversy,  then  threatening  to  impair,  if  not  to  destroy,  the 
unity  of  the  Church.  The  beautiful  concordat  between  East  and  ^^'est,  in  which  Polycarp  and 
Anicetus  had  left  the  question,  was  now  disturbed  by  Victor,  Bishop  of  Rome,  whose  turbulent 
spirit  would  not  accept  the  compromise  of  his  predecessor.  Irenaeus  remonstrates  with  him  in  a 
catholic  spirit,  and  overrules  his  impetuous  temper.  At  the  Council  of  Nice,  the  rule  for  the 
observance  of  Easter  was  finally  setded  by  the  whole  Church ;  and  the  forbearing  example  of 
Irenaeus,  no  doubt  contributed  greatly  to  this  happy  result.  The  blessed  peacemaker  survived 
this  great  triumph,  for  a  short  time  only,  closing  his  life,  like  a  true  shepherd,  with  thousands  of 
his  flock,  in  the  massacre  (a.d.  202)  stimulated  by  the  wolfish  Emperor  Scverus. 

The  Introductory  Notice  of  the  learned  translators  *  is  as  follows  :  — 

'  I  Cor.  xi.  19.  '^  2  Tim.  ii.  24,  23,  26. 

3  On  the  authority  of  St.  Jerome.     See  Guettee,  De  Veglise  dc  France,  vol.  i.  p.  27. 

*  The  first  two  books  of  Irenaeus  A^ai'nsi  Heresies  have  been  tran.slatcd  by  Dr.  Roberts.  The  groundwork  of  the  translation  of  the 
third  book,  and  that  portion  of  the  fourth  book  which  is  continued  in  this  volume,  has  been  furnished  by  the  Rev.  W.  H.  Rambaut.  An 
attempt  has  been  made,  in  rendering  this  important  author  into  English,  to  adhere  as  closely  as  possible  to  the  original.  It  would  have  been 
far  easier  to  give  a  loose  and  flowing  translation  of  the  obscure  and  involved  soiitences  of  lrcna:us;  but  the  object  has  been  studiou-sly  kept 
in  view,  to  place  the  English  reader,  as  much  as  possible,  in  the  position  of  one  who  has  immediate  access  to  the  Greek  or  Latin  text. 


INTRODUCTORY   NOTE.  311 


The  work  of  Irena^us  Against  Heresies  is  one  of  the  most  precious  remains  of  early  Christian 
antiquity.  It  is  devoted,  on  the  one  hand,  to  an  account  and  refutation  of  those  multiform  Cnos- 
tic  heresies  which  prevailed  in  the  latter  half  of  the  second  century  ;  and,  on  the  other  hand,  to  an 
exposition  and  defence  of  the  Catholic  faith. 

In  the  prosecution  of  this  plan,  the  author  divides  his  work  into  five  books.  The  first  of  these 
contains  a  minute  description  of  the  tenets  of  the  various  heretical  sects,  with  occasional  brief 
remarks  in  illustration  of  their  absurdity,  and  in  confirmation  of  the  truth  to  which  they  were 
opposed.  In  his  second  book,  Irenreus  proceeds  to  a  more  complete  demolition  of  those  heresies 
which  he  has  already  explained,  and  argues  at  great  length  against  them,  on  grounds  principally 
of  reason.  The  three  remaining  books  set  forth  more  directly  the  true  doctrines  of  revelation, 
as  being  in  utter  antagonism  to  the  views  held  by  the  Gnostic  teachers.  In  the  course  of  this 
argument,  many  passages  of  Scripture  are  quoted  and  commented  on  ;  many  interesting  state- 
ments are  made,  bearing  on  the  rule  of  faith  ;  and  much  important  light  is  shed  on  the  doctrines- 
held,  as  well  as  the  practices  observed,  by  the  Church  of  the  second  century. 

It  may  be  made  matter  of  regret,  that  so  large  a  portion  of  the  work  of  Irenaeus  is  given  to 
an  exposition  of  the  manifold  Gnostic  speculations.  Nothing  more  absurd  than  these  has  prob- 
ably ever  been  imagined  by  rational  beings.  Some  ingenious  and  learned  men  have  indeed 
endeavoured  to  reconcile  the  wild  theories  of  these  heretics  with  the  principles  of  reason  ;  but, 
as  Bishop  Kaye  remarks  \EccL  Hist,  of  the  Second  and  Third  Centuries,  p.  524),  "a  more  ardu- 
ous or  unpromising  undertaking  cannot  well  be  conceived."  The  fundamental  object  of  the 
Gnostic  speculations  was  doubtless  to  solve  the  two  grand  problems  of  all  religious  philosophy, 
viz.,  How  to  account  for  the  existence  of  evil ;  and.  How  to  reconcile  the  finite  with  the  infinite. 
But  these  ancient  theorists  were  not  more  successful  in  grappling  with  such  questions  than  have 
been  their  successors  in  modern  times.  And  by  giving  loose  reins  to  their  imagination,  they  built 
up  the  most  incongruous  and  ridiculous  systems ;  while,  by  deserting  the  guidance  of  Scripture 
they  were  betrayed  into  the  most  pernicious  and  extravagant  errors. 

Accordingly,  the  patience  of  the  reader  is  sorely  tried,  in  following  our  author  through  those 
mazes  of  absurdity  which  he  treads,  in  explaining  and  refuting  these  Gnostic  speculations.  This  is 
especially  felt  in  tlie  perusal  of  the  first  two  books,  which,  as  has  been  said,  are  principally  devoted 
to  an  exposition  and  subversion  of  the  various  heretical  systems.  But  the  vagaries  of  the  human 
mind,  however  melancholy  in  themselves,  are  never  altogether  destitute  of  instruction.  And  in 
dealing  with  those  set  before  us  in  this  work,  we  have  not  only  the  satisfiiction  of  becoming  ac- 
quainted with  the  currents  of  thought  prevalent  in  these  early  times,  but  we  obtain  much  valuable 
information  regarding  the  primitive  Church,  which,  had  it  not  been  for  these  heretical  schemes, 
might  never  have  reached  our  day. 

Not  a  little  of  what  is  contained  in  the  following  pages  will  seem  almost  unintelligible  to  the 
English  reader.  And  it  is  scarcely  more  comprehensible  to  those  who  have  pondered  long  on  the 
original.  We  have  inserted  brief  notes  of  explanation  where  these  seemed  specially  necessary. 
But  we  have  not  thought  it  worth  while  to  devote  a  great  deal  of  space  to  the  elucidation  of  those 
obscure  Gnostic  views  which,  in  so  many  varying  forms,  are  set  forth  in  this  work.  For  the  same 
reason,  we  give  here  no  account  of  the  origin,  history,  and  successive  phases  of  Gnosticism. 
Those  who  wish  to  know  the  views  of  the  learned  on  these  points,  may  consult  the  writings  of 
Neander,  Baur,  and  others,  among  the  Germans,  or  the  lectures  of  Dr.  Burton  in  English  ;  while 
a  succinct  description  of  the  whole  matter  will  be  found  in  the  "  Preliminary  Observations  on  the 
Gnostic  System,"  prefixed  to  Harvey's  edition  of  Irenaeus. 

The  gi-eat  work  of  Irenaeus,  now  for  the  first  time  translated  into  English,  is  unfortunately  no 
longer  extant  in  the  original.  It  has  come  down  to  us  only  in  an  ancient  Latin  version,  with  the 
exception  of  the  greater  part  of  the  first  book,  which  has  been  preserved  in  the  original  Greek, 
through  means  of  copious  quotations  made  by  Hippolytus  and  Epiphanius.     The  text,  both  Latin 


312  INTRODUCTORY   NOTE. 

and  Greek,  is  often  most  uncertain.  Only  three  mss.  of  the  work  Against  Heresies  are  at  present 
known  to  exist.  Others,  however,  were  used  in  the  earhest  printed  editions  put  forth  by  Erasmus. 
And  as  these  codices  were  more  ancient  than  any  now  available,  it  is  greatly  to  be  regretted  that 
they  have  disappeared  or  perished.  One  of  our  difficulties  throughout,  has  been  to  fix  the  read- 
ings we  should  adopt,  especially  in  the  first  book.  Varieties  of  reading,  actual  or  conjectural, 
have  been  noted  only  when  some  point  of  special  importance  seemed  to  be  involved. 

After  the  text  has  been  settled,  according  to  the  best  judgment  which  can  be  formed,  the  work 
of  translation  remains  ;  and  that  is,  in  this  case,  a  matter  of  no  small  difficulty.  Irenseus,  even  in 
the  original  Greek,  is  often  a  very  obscure  writer.  At  times  he  expresses  himself  with  remarkable 
clearness  and  terseness  ;  but,  upon  the  whole,  his  style  is  very  involved  and  prolix.  And  the  Latin 
version  adds  to  these  difficulties  of  the  original,  by  being  itself  of  the  most  barbarous  character. 
In  fact,  it  is  often  necessary  to  make  a  conjectural  re-translation  of  it  into  Greek,  in  order  to  ob- 
tain some  inkling  of  what  the  author  wrote.  Dodwell  supposes  this  Latin  version  to  have  been 
made  about  the  end  of  the  fourth  century ;  but  as  Tertullian  seems  to  have  used  it,  we  must  rather 
place  it  in  the  beginning  of  the  third.  Its  author  is  unknown,  but  he  was  certainly  little  qualified 
for  his  task.  We  have  endeavoured  to  give  as  close  and  accurate  a  translation  of  the  work  as  pos- 
sible, but  there  are  not  a  few  passages  in  which  a  guess  can  only  be  made  as  to  the  probable 
meaning. 

Ireneeus  had  manifestly  taken  great  pains  to  make  himself  acquainted  with  the  va.rious  heretical 
systems  which  he  describes.  His  mode  of  exposing  and  refuting  these  is  generally  very  effective. 
It  is  plain  that  he  possessed  a  good  share  of  learning,  and  that  he  had  a  firm  grasp  of  the  doctrines 
of  Scripture.  Not  unfrequently  he  indulges  in  a  kind  of  sarcastic  humour,  while  inveighing 
against  the  folly  and  impiety  of  the  heretics.  But  at  times  he  gives  expression  to  very  strange 
opinions.  He  is,  for  example,  quite  peculiar  in  imagining  that  our  Lord  lived  to  be  an  old  man, 
and  that  His  public  ministry  embraced  at  least  ten  years.  But  though,  on  these  and  some  other 
points,  the  judgment  of  Irenaeus  is  clearly  at  fault,  his  work  contains  a  vast  deal  of  sound  and 
valuable  exposition  of  Scripture,  in  opposition  to  the  fanciful  systems  of  interpretation  which 
prevailed  in  his  day. 

We  possess  only  very  scanty  accounts  of  the  personal  history  of  Irenreus.  It  has  been  gen- 
erally supposed  that  he  was  a  native  of  Smyrna,  or  some  neighbouring  city,  in  Asia  Minor.  Harvey, 
however,  thinks  that  he  was  probably  born  in  Syria,  and  removed  in  boyhood  to  Smyrna.  He 
himself  tells  us  (iii.  3,  4)  that  he  was  in  early  youth  acquainted  with  Polycarp,  the  illustrious 
bishop  of  that  city.  A  sort  of  clue  is  thus  furnished  as  to  the  date  of  his  birth.  Dodwell  sup- 
poses that  he  was  born  so  early  as  a.d.  97,  but  this  is  clearly  a  mistake;  and  the  general  date 
assigned  to  his  birth  is  somewhere  between  a.d.  120  and  a.d.  140. 

It  is  certain  that  Irenaeus  was  bishop  of  Lyons,  in  France,  during  the  latter  quarter  of  the 
second  century.  The  exact  period  or  circumstances  of  his  ordination  cannot  be  determined. 
Eusebius  states  {Hist.  EccL,  v.  4)  that  he  was,  while  yet  a  presbyter,  sent  with  a  letter,  from  cer- 
tain members  of  the  Church  of  Lyons  awaiting  martyrdom,  to  Eleutherus,  bishop  of  Rome  ;  and 
that  (v.  5)  he  succeeded  Pothinus  as  bishop  of  Lyons,  probably  about  a.d.  177.  His  great  work 
Against  Heresies  was,  we  learn,  written  during  the  episcopate  of  Eleutherus,  that  is,  between  a.d. 
182  and  a.d.  188,  for  Victor  succeeded  to  the  bishopric  of  Rome  in  a.d.  189.  This  new  bishop 
of  Rome  took  very  harsh  measures  for  enforcing  uniformity  throughout  the  Church  as  to  the  ob- 
servance of  the  paschal  solemnities.  On  account  of  the  severity  thus  evinced,  Irenaeus  addressed 
to  him  a  letter  (only  a  fragment  of  which  remains),  warning  him  that  if  he  persisted  in  the  course 
on  which  he  had  entered,  the  effect  would  be  to  rend  the  Catholic  Church  in  pieces.  This  letter 
had  the  desired  result ;  and  the  question  was  more  temperately  debated,  until  finally  settled  by  the 
Council  of  Nice. 

The  full  title  of  the  principal  work  of  Irenaeus,  as  given  by  Eusebius  {Hist.  EccL,  v.  7),  and 


INTRODUCTORY    NOTE. 


0'3 


indicated  frequently  by  the  author  himself,  was  A  Refutation  and  Subversion  of  Knowledge  falsel\ 
so  called,  but  it  is  generally  referred  to  under  the  shorter  title,  Against  Heresies.  Several  other 
smaller  treatises  are  ascribed  to  Irenceus ;  viz.,  An  Epistle  to  Florinus,  of  which  a  small  fragment 
has  been  preserved  by  Eusebius  ;  a  treatise  On  the  Valentinian  Ogdoad ;  a  work  called  forth  by 
the  paschal  controversy,  entitled  On  Schism,  and  another  On  Science ;  all  of  which  that  remain 
will  be  found  in  our  next  volume  of  his  writings.  Irenaius  is  supi)osed  to  have  died  about  a.d. 
202  ;  but  there  is  probably  no  real  ground  for  the  statement  of  Jerome,  repeated  liy  subsequent 
writers,  that  he  suffered  martyrdom,  since  neither  Tertullian  nor  Eusebius,  nor  other  early  authori- 
ties, make  any  mention  of  such  a  fact. 

As  has  been  already  stated,  the  first  printed  copy  of  our  author  was  given  to  the  world  by  Eras- 
mus. This  was  in  the  year  1526.  Between  that  date  and  15  71,  a  number  of  reprints  were  pro- 
duced in  both  folio  and  octavo.  All  these  contained  merely  the  ancient  barbarous  Latin  version, 
and  were  deficient  towards  the  end  by  five  entire  chapters.  These  latter  were  supplied  by  the 
edition  of  Feuardent,  Professor  of  Divinity 'at  Paris,  which  was  published  in  1575,  and  went 
through  six  subsequent  editions.  Previously  to  this,  however,  another  had  been  set  forth  by  Gal- 
lasius,  a  minister  of  Geneva,  which  contained  the  first  portions  of  the  Greek  text  from  Epiphanius. 
Then,  in  1702,  came  the  edition  of  Grabe,  a  learned  Prussian,  who  had  settled  in  England.  It 
was  published  at  Oxford,  and  contained  considerable  additions  to  the  Greek  text,  with  fragments. 
Ten  years  after  this  there  appeared  the  important  Paris  edition  by  the  Benedictine  monk  Massuet. 
This  was  reprinted  at  Venice  in  the  year  1724,  in  two  thin  folio  volumes,  and  again  at  Paris  in  a 
large  octavo,  by  the  Abb6  Migne,  in  1857.     A  German  edition  was  published  by  Stieren  in  1853. 

In  the  year  1857  there  was  also  brought  out  a  Cambridge  edition,  by  the  Rev.  Wigan  Har\^ey, 
in  two  octavo  volumes.  The  two  principal  features  of  this  edition  are  :  the  additions  which  have- 
been  made  to  the  Greek  text  from  the  recently  discovered  Philosophou77iena  of  Hippolytus ;  and 
the  further  addition  of  thirty-two  fragments  of  a  Syriac  version  of  the  Greek  text  of  Irenaeus, 
culled  from  the  Nitrian  collection  of  Syriac  mss.  in  the  British  Museum.  These  fragments  are  of 
considerable  interest,  and  in  some  instances  rectify  the  readings  of  the  barbarous  Latin  version, 
where,  without  such  aid,  it  would  have  been  unintelligible.  The  edition  of  Harvey  will  be  found 
constantly  referred  to  in  the  notes  appended  to  our  translation. 


IREN.CTS  AGAINST  HERESIES. 

BOOK    I. 


PREFACE. 

1 .  Inasmuch  '  as  certain  men  have  set  the 
tnith  aside,  and  bring  in  lying  words  and  vain 
genealogies,  which,  as  the  apostle  says,^  "  min- 
ister questions  rather  than  godly  edifying  which 
is  in  faith,"  and  by  means  of  their  craftily-con- 
structed plausibilities  draw  away  the  minds  of 
the  inexperienced  and  take  them  captive,  [I 
have  felt  constrained,  my  dear  friend,  to  com- 
pose the  following  treatise  in  order  to  expose 
and  counteract  their  machinations.]  These  men 
falsify  the  oracles  of  God,  and  prove  themselves 
evil  interpreters  of  the  good  word  of  revelation. 
They  also  overthrow  the  faith  of  many,  by  draw- 
ing them  away,  under  a  pretence  of  [superior] 
knowledge,  from  Him  who  founded  and  adorned 
the  universe  ;  as  if,  forsooth,  they  had  something 
more  excellent  and  sublime  to  reveal,  than  that 
God  who  created  the  heaven  and  the  earth,  and 
all  things  that  are  therein.  By  means  of  specious 
and  plausible  words,  they  cunningly  allure  the 
simple-minded  to  inquire  into  their  system  ;  but 
they  nevertheless  clumsily  destroy  them,  while 
they  initiate  them  into  their  blasphemous  and 
impious  opinions  respecting  the  Demiurge ;  ■'' 
and  these  simple  ones  are  unable,  even  in  such 
a  matter,  to  distinguish  falsehood  from  truth. 

2.  Error,  indeed,  is  never  set  forth  in  its  naked 
deformity,  lest,  being  thus  exposed,  it  should  at  I 
once  be  detected.     But  it  is  craftily  decked  out  i 
in  an  attractive  dress,  so  as,  by  its  outward  form,  I 


'  The  Greek  original  of  the  work  of  Irensus  is  from  time  to  time 
recovered  through  the  numerous  quotations  made  from  it  by  subse- 
quent writers,  especially  by  the  author's  pupil  Hippolytus,  and  by 
Epiphanius.  The  latter  preserves  {Hcer.,  xxxt,  sees.  ()  32)  the  preface 
of  Irenaeus,  and  most  of  the  first  book.  An  important  difference  of 
reading  occurs  between  the  Latin  and  Greek  in  the  very  first  word. 
The  translator  manifestly  read  end,  qnaicnns^  while  in  Epiphanius 
we  find  eTTi,  against.  The  former  is  probably  correct,  and  has  been 
followed  in  our  version.  We  have  also  supplied  a  clause,  ni  order  to 
avoid  the  extreme  length  of  the  sentence  in  the  original,  which  runs 
on  without  any  apodosis  to  the  words  kva-^Ko-lov  ijyricrdfjLrii',  "  I  have 
judged  it  necessary." 

-  I  Tim.  i.  4.  The  Latin  has  here  genealogias  iitfinitas,  "  end- 
less genealogies,"  as  in  textiis  receptus  of  New  Testament. 

3  As  \vill  be  seen  by  and  by,  this  fancied  being  was,  in  the  Valen- 
tinian  system,  the  creator  of  the  material  universe,  but  far  inferior  to 
the  supreme  ruler  Bythus. 


to  make  it  appear  to  the  inexperienced  (ridicu- 
lous as  the  expression  may  seem)  more  true  than 
the  truth  itself.  One-*  far  superior  to  me  has 
well  said,  in  reference  to  this  point,  "  A  clever 
imitation  in  glass  casts  contempt,  as  it  were,  on 
that  precious  jewel  the  emerald  (which  is  most 
highly  esteemed  by  some),  unless  it  come  under 
the  eye  of  one  able  to  test  and  expose  the  coun- 
terfeit. Or,  again,  what  inexperienced  person 
can  with  ease  detect  the  presence  of  brass  when 
it  has  been  mixed  up  with  silver?"  Lest,  there- 
fore, through  my  neglect,  some  should  be  carried 
off,  even  as  sheep  are  by  wolves,  while  they  per- 
ceive not  the  true  character  of  these  men,  — 
because  they  outwardly  are  covered  with  sheep's 
clothing  (against  whom  the  Lord  has  enjoined  5 
us  to  be  on  our  guard),  and  because  their  lan- 
guage resembles  ours,  while  their  sentiments  are 
very  different,  —  I  have  deemed  it  my  duty  (after 
reading  some  of  the  Cominentaries,  as  they  call 
them,  of  the  disciples  of  Valentinus,  and  after 
making  myself  acquainted  with  their  tenets 
through  personal  intercourse  with  some  of  them ) 
to  unfold  to  thee,  my  friend,  these  portentous 
and  profound  mysteries,  which  do  not  fall  within 
the  range  of  every  intellect,  because  all  have  not 
sufficiently  purged  *"  their  brains.  I  do  this,  in 
order  that  thou,  obtaining  an  acquaintance  with 
these  things,  mayest  in  turn  explain  them  to  all 
those  with  whom  thou  art  connected,  and  exhort 
them  to  avoid  such  an  abyss  of  madness  and  of 
blasphemy  against  Christ.  I  intend,  then,  to  the 
best  of  my  ability,  with  brevity  and  clearness 
to  set  forth  the  opinions  of  those  who  are  now 


■♦  There  are  frequent  references  in  Irenarus  to  some  venerable  men 
who  had  preceded  him  in  the  Church.  It  is  supposed  that  Poihinij-., 
whom  he  succeeded  at  Lyons,  is  generally  meant:  but  the  reference 
may  sometimes  be  to  Polycarp,  with  whom  in  early  life  l>e  had  been 
acquainted. 

5  Comp.  Matt   vii.  15. 

*>  The  original  is  iyKi^a.\ov  e(f7rTv<aTiv,  which  the  Latin  trans- 
lator renders  simply,  "  have  not  sufficient  brains."  He  prubibly 
followed  a  somewhat  different  reading.  N'arious  emendations  h.ive 
been  proposed,  but  the  author  may  be  understood  by  the  ordinary" 
text  to  be  referring  ironically  to  li>e  boasted  subtlety  and  sublimity 
of  the  Gnostics. 


i6 


IREN^US   AGAINST    HERESIES. 


promulgating  heresy.  I  refer  especially  to  the 
disciples  of  Ptolemaeus,  whose  school  may  be 
described  as  a  bud  from  that  of  Valentinus.  I 
shall  also  endeavour,  according  to  my  moderate 
ability,  to  furnish  the  means  of  overthrowing 
them,  by  showing  how  absurd  and  inconsistent 
with  the  truth  are  their  statements.  Not  that  I 
am  practised  either  in  composition  or  eloquence  ; 
but  my  feeling  of  affection  prompts  me  to  make 
known  to  thee  and  all  thy  companions  those 
doctrines  which  have  been  kept  in  concealment 
until  now,  but  which  are  at  last,  through  the 
goodness  of  God,  brought  to  light.  "  For  there 
is  nothing  hidden  which  shall  not  be  revealed, 
nor  secret  that  shall  not  be  made  known."  ' 

3.  Thou  wilt  not  expect  from  me,  who  am 
resident  among  the  Keltse,^  and  am  accustomed 
for  the  most  part  to  use  a  barbarous  dialect,  any 
display  of  rhetoric,  which  I  have  never  learned, 
or  any  excellence  of  composition,  which  I  have 
never  practised,  or  any  beauty  and  persuasive- 
ness of  style,  to  which  I  make  no  pretensions. 
But  thou  wilt  accept  in  a  kindly  spirit  what  I  in 
a  like  spirit  write  to  thee  simply,  truthfully,  and 
in  my  own  homely  way ;  whilst  thou  thyself  (as 
being  more  capable  than  I  am)  wilt  expand  those 
ideas  of  which  I  send  thee,  as  it  were,  only  the 
seminal  principles  ;  and  in  the  comprehensive- 
ness of  thy  understanding,  wilt  develop  to  their 
full  extent  the  points  on  which  I  briefly  touch, 
so  as  to  set  with  power  before  thy  companions 
those  things  which  I  have  uttered  in  weakness. 
In  fine,  as  I  (to  gratify  thy  long-cherished  desire 
for  information  regarding  the  tenets  of  these 
persons)  have  spared  no  pains,  not  only  to  make 
these  doctrines  known  to  thee,  but  also  to  furnish 
the  means  of  showing  their  falsity  ;  so  shalt  thou, 
according  to  the  grace  given  to  thee  by  the  Lord, 
prove  an  earnest  and  efficient  minister  to  others, 
that  men  may  no  longer  be  drawn  away  by  the 
plausible  system  of  these  heretics,  which  I  now 
proceed  to  describe.^ 

CHAP.    I. ABSURD     IDEAS     OF    THE     DISCIPLES     OF 

VALENTINUS  AS  TO  THE  ORIGIN,  NAME,  ORDER, 
AND  CONJUGAL  PRODUCllONS  OF  THEIR  FANCIED 
yEONS,  WITH  THE  PASSAGES  OF  SCRIPTURE  WHICH 
THEY    ADAPT   TO   THEIR    OPINIONS. 

I.  They  maintain,  then,  that  in  the  invisible 
and  ineffable  heights  above  there  exists  a  cer- 
tain perfect,  pre-existent  JEon,-^  whom  they  call 


'  Malt.  X.  26. 

2  As  Caesar  informs  us  (Coinm.,  i.  i),  Gaul  was  divided  into  three 
parts,  one  of  which  was  called  Celtic  Gaul,  lying  between  the  Seine 
and  the  Garonne.     Of  this  division  Lyons  is  the  principal  city. 

3  [The  reader  will  find  a  logical  and  easy  introduction  to  the 
crabbed  details  which  follow,  by  turning  to  chap,  xxiii.,  and  reading 
through  succeeding  chapters  down  to  chap.  xxix.J 

*  This  term  yEon  (Aioji-)  seems  to  have  been  formed  from  the 
words  /iti  wi',  C7ier-existing.  "  We  may  take  aiuji',  therefore,"  says 
Harvey  (lreu<eus,  cxix.),  "  in  the  Valentinian  acceptation  of  the 
word,  to  mean  an  emanation  from  the  divine  substance,  subsisting  co- 
ordinately  and  co-eiernally  with  the  Deity,  the  Pleroma  still  remain- 
ing one.' 


Proarche,  Propator,  and  Bythus,  and  describe 
as  being  invisible  and  incomprehensible.  Eter- 
nal and  unbegotten,  he  remained  throughout 
innumerable  cycles  of  ages  in  profound  serenity 
and  quiescence.  There  existed  along  with  him 
Ennoia,  whom  they  also  call  Charis  and  Sige.5 
At  last  this  Bythus  determined  to  send  forth  from 
himself  the  beginning  of  all  things,  and  deposited 
this  production  (which  he  had  resolved  to  bring 
forth)  in  his  contemporary  Sige,  even  as  seed  is 
deposited  in  the  womb.  She  then,  having  re- 
ceived this  seed,  and  becoming  pregnant,  gave 
birth  to  Nous,  who  was  both  similar  and  equal 
to  him  who  had  produced  him,  and  was  alone 
capable  of  comprehending  his  father's  greatness. 
This  Nous  they  call  also  Monogenes,  and  Father, 
and  the  Beginning  of  all  Things.  Along  with 
him  was  also  produced  Aletheia ;  and  these  four 
constituted  the  first  and  first-begotten  Pythago- 
rean Tetrad,  which  they  also  denominate  the 
root  of  all  things.  For  there  are  first  Bythus  and 
Sige,  and  then  Nous  and  Aletheia.  And  Mono- 
genes,  perceiving  for  what  purpose  he  had  been 
produced,  also  himself  sent  forth  Logos  and  Zoe, 
being  the  father  of  all  those  who  were  to  come 
after  him,  and  the  beginning  and  fashioning  of 
the  entire  Pleroma.  By  the  conjunction  of  Logos 
and  Zoe  were  brought  forth  Anthropos  and  Ec- 
clesia ;  and  thus  was  formed  the  first-begotten 
Ogdoad,  the  root  and  substance  of  all  things, 
called  among  them  by  four  names,  viz.,  Bythus, 
and  Nous,  and  Logos,  and  Anthropos.  For  each 
of  these  is  masculo-feminine,  as  follows  :  Propa- 
tor was  united  by  a  conjunction  with  his  Ennoea  ; 
then  Monogenes,  that  is  Nous,  with  Aletheia ; 
Logos  with  Zoe,  and  Anthropos  with  Ecclesia. 

2.  These  ^ons  having  been  produced  for  the 
glory  of  the  Father,  and  wishing,  by  their  own 
efforts,  to  effect  this  object,  sent  forth  emana- 
tions by  means  of  conjunction.  Logos  and  Zoe, 
after  producing  Anthropos  and  Ecclesia,  sent 
forth  other  ten  JEon?>,  whose  names  are  the 
following :  Bythius  and  Mixis,  Ageratos  and 
Henosis,  Autophyes  and  Hedone,  Acinetos  and 
Syncrasis,  Monogenes  and  Macaria.'^    These  are 


5  Sige,  however,  was  no  true  consort  of  Bythus,  who  included  in 
himself  the  idea  of  male  and  female,  and  was  the  one  cause  of  all 
things:  comp.  Hippolytus,  Philosofi.,  vi.  29.  There  seems  to  have 
been  considerable  disagreement  among  these  heretics  as  to  the  com- 
pletion of  the  mystical  number  thirty.  Valentinus  himself  appears  to 
have  considered  Bythus  as  a  monad,  and  Sige  as  a  mere  nonentity.  . 
The  two  latest  /Eons,  Christ  and  the  Holy  Spirit,  would  then  com- 
plete the  number  thirty.  But  other  Gnostic  teachers  included  both 
Bythus  and  Sige  in  that  mystical  number. 

6  It  may  be  well  to  give  here  the  English  equivalents  of  the  names 
of  these /Eons  and  their  authors.  They  are  as  follows :  Bythus. /"ro- 
fundity ;  Proarche,  First- Beginning ;  Propator,  First-Father ; 
Ennnea,  Idea;  Charis,  (Jmrc/  Sige,  Silence;  Nous,  Intelligence ; 
Aletheia,  Truth  ;  Logos,  IVord ;  Zon,  Life  ;  Anthropos, /!/«?«  /  Ec- 
clesia, Church;  Bythius,  Deep;  Mixis,  Mingling;  Ageratos,  Un- 
decaying ;  Henosis,  Union;  Autophyes,  Self-existent ;  Hedone, 
Pleasure  ;  Acinetos,  Immoveable ;  Syncrasis,  Blending ;  Mono- 
genes, Only-Begottc7i  ;  Macaria,  Happiness ;  Paraclctus,  Advo- 
cate; Pistis, /''rt/V// ,•  Vti-itico^,  Ancestral ;  )£X\>is,  Hope  ;  Metricos, 
Metrical ;  Agape,  Z-OT/f,"  Ainos,  Praise  ;  Synesls.  Understanding/ 
Ecclesiasticus,  Ecclesiastical ;  Macariotes,  Felicity;  Theletos,  De- 
siderated; Sophia,  IVisdom. 


IREN^US   AGAINST   HERESIES. 


317 


the  ten  yEons  whom  they  declare  to  have  been 
produced  Ijy  Logos  and  Zoe.  They  then  add  that 
Anthropos  himself,  along  with  Ecclesia,  produced 
twelve  ^ons,  to  whom  they  give  the  following 
names  :  Paracletus  and  Pistis,  Patricos  and  Elpis, 
Metricos  and  Agape,  Ainos  and  Synesis,  Eccle- 
siasticus  and  Macariotes,  Theletos  and  Sophia. 

3.  Such  are  the  thirty  ^E^ons  in  the  erroneous 
system  of  these  men  ;  and  they  arc  described  as 
being  wrappetl  up,  so  to  speak,  in  silence,  and 
known  to  none  [except  these  professing  teachers]. 
Moreover,  they  declare  that  this  invisible  and 
spiritual  Pleroma  of  theirs  is  tripartite,  being  di- 
vided into  an  Ogdoad,  a  Decad,  and  a  Duodecad. 
And  for  this  reason  they  affirm  it  was  that  the 
"  Saviour  " —  for  they  do  not  please  to  call  Him 
"Lord  "  —  did  no  work  in  public  during  the  space 
of  thirty  years,'  thus  setting  forth  the  mystery  of 
these  ^ons.  They  maintain  also,  that  these  thirty 
JEons  are  most  plainly  indicated  in  the  parable  ^ 
of  the  labourers  sent  into  the  vineyard.  For 
some  are  sent  about  the  first  hour,  others  about 
the  third  hour,  others  about  the  sixth  hour, 
others  about  the  ninth  hour,  and  others  about  the 
eleventh  hour.  Now,  if  we  add  up  the  numbers 
of  the  hours  here  mentioned,  the  sum  total  will 
be  thirty  :  for  one,  three,  six,  nine,  and  eleven, 
when  added  together,  form  thirty.  And  by  the 
hours,  they  hold  that  the  ALons  were  pointed 
out ;  while  they  maintain  that  these  are  great, 
and  wonderful,  and  hitherto  unspeakable  myste- 
ries which  it  is  their  special  function  to  develop  ; 
and  so  they  proceed  when  they  find  anything  in 
the  multitude  ^  of  things  contained  in  the  Scrip- 
tures which  they  can  adopt  and  accommodate  to 
their  baseless  speculations. 

CHAP.  II.  —  THE  PROPATOR  WAS  KNOWN  TO  MONO- 
GENES  ALONE.  AMBITION,  DISTURBANCE,  AND 
DANGER  INTO  WHICH  SOPHIA  FELL  ;  HER  SHAPE- 
LESS OFFSPRING  :  SHE  IS  RESTORED  BY  HOROS. 
THE  PRODUCTION  OF  CHRIST  AND  OF  THE  HOLY 
SPIRIT,  IN  ORDER  TO  THE  COMPLETION  OF  THE 
.EONS.      MANNER  OF  THE    PRODUCTION    OF   JESUS. 

I.  They  proceed  to  tell  us  that  the  Propator 
of  their  scheme  was  known  only  to  Monogenes, 
who  sprang  from  him  ;  in  other  words,  only  to 
Nous,  while  to  all  the  others  he  was  invisible 
and  incomprehensible.  And,  according  to  them, 
Nous  alone  took  pleasure  in  contemplating  the 
Father,  and  exulting  in  considering  his  immeas- 
urable greatness  ;  while  he  also  meditated  hovv  he 
might  communicate  to  the  rest  of  the  ^ons  the 
greatness  of  the  Father,  revealing  to  them  how 
vast  and  mighty  he  was,  and  how  he  was  with- 
out  beginning,  —  beyond    comprehension,   and 


'  Luke  iii.  23. 

2  Matt.  XX.  1-16. 

3  Some  omit  ei'  n-AiJSei,  while  others  render  the  words  "  a  definite 
number,"  thus:  "  And  if  there  is  anything  else  in  Scripture  which  is 
referred  to  by  a  definite  number." 


altogether  incapable  of  being  seen.  But,  in 
accordance  with  the  will  of  the  Father,  Sige 
restrained  him,  because  it  was  his  design  to  lead 
them  all  to  an  acquaintance  with  the  aforesaid 
Propator,  and  to  create  within  them  a  desire  of 
investigating  his  nature.  In  like  manner,  the  rest 
of  the  /Eons  also,  in  a  kind  of  quiet  way,  had 
a  wish  to  behold  the  Author  of  their  being,  and 
to  contemplate  that  First  Cause  which  had  no 
beginning. 

2.  But  there  rushed  forth  in  advance  of  the 
rest  that  yEon  who  was  much  the  latest  of  them, 
and  was  the  youngest  of  the  Duodecad  which 
sprang  from  Anthropos  and  Ecclesia,  namely 
Sophia,  and  suffered  passion  apart  from  the  em- 
brace of  her  consort  Theletos.  This  passion, 
indeed,  first  arose  among  those  who  were  con- 
nected with  Nous  and  Aletheia,  but  passed  as 
by  contagion  to  this  degenerate  ^on,  who  acted 
under  a  pretence  of  love,  but  was  in  reality  in- 
fluenced by  temerity,  because  she  had  not, 
like  Nous,  enjoyed  communion  with  the  perfect 
Father.  This  passion,  they  say,  consisted  in  a 
desire  to  search  into  the  nature  of  the  Father ; 
for  she  wished,  according  to  them,  to  compre- 
hend his  greatness.  When  she  could  not  attain 
her  end,  inasmuch  as  she  aimed  at  an  impos- 
sibility, and  thus  became  involved  in  an  extreme 
agony  of  mind,  while  both  on  account  of  the  vast 
profundity  as  well  as  the  unsearchable  nature  of 
the  Father,  and  on  account  of  the  love  she  bore 
him,  she  was  ever  stretching  herself  forward, 
there  was  danger  lest  she  should  at  last  have 
been  absorbed  by  his  sweetness,  and  resolved 
into  his  absolute  essence,  unless  she  had  met 
with  that  Power  which  supports  all  things,  and 
preserves  them  outside  of  the  unspeakable  great- 
ness. This  power  they  term  Horos  ;  by  whom, 
they  say,  she  was  restrained  and  supported  ;  and 
that  then,  having  with  difficulty  been  brought 
back  to  herself,  she  was  convinced  that  the 
Father  is  incomprehensible,  and  so  laid  aside 
her  original  design,  along  with  that  passion  which 
had  arisen  within  her  from  the  overwhelming 
influence  of  her  admiration. 

3.  But  others  of  them  fabulously  describe  the 
passion  and  restoration  of  Sophia  as  follows  : 
They  say  that  she,  having  engaged  in  an  im- 
possible and  impracticable  attempt,  brought  forth 
an  amorphous  substance,  such  as  her  female 
nature  enabled  her  to  produce.-*  When  she 
looked  uj^on  it,  her  first  feeling  was  one  of  grief, 
on  account  of  the  imperfection  of  its  generation, 
and  then  of  fear  lest  this  should  end  5  her  own 
existence.     Next  she  lost,  as  it  were,  all  com- 

•*  Alluding  to  the  Gnostic  notion  that,  in  generation,  the  male  gives 
form,  the  female  substance.  Sophia,  therefore,  being  a  female  /Eon, 
gave  to  herenthymesis  substance  alone,  without  form.  Comp.  Hippol., 
Philosop.,  vi.  30. 

5  Some  render  this  obscure  clause,  "  lest  it  should  never  attain 
perfection,"  but  the  above  seems  preferable.  See  Hippol.,  vi.  31, 
where  tlie  fear  referred  to  is  extended  to  the  whole  Pleroma. 


3i8 


IREN^US   AGAINST    HERESIES. 


mand  of  herself,  and  was  in  the  greatest  per- 
plexity while  endeavouring  to  discover  the  cause 
of  all  this,  and  in  what  way  she  might  conceal 
what  had  happened.  Being  greatly  harassed  by 
these  passions,  she  at  last  changed  her  mind, 
and  endeavoured  to  return  anew  to  the  Father. 
When,  however,  she  in  some  measure  made  the 
attempt,  strength  failed  her,  and  she  became  a 
suppliant  of  the  Father.  The  other  ^Eons,  Nous 
in  particular,  presented  their  supplications  along 
with  her.  And  hence  they  declare  material  sub- 
stance '  had  its  beginning  from  ignorance  and 
grief,  and  fear  and  bewilderment. 

4.  The  Father  afterwards  produces,  in  his 
own  image,  by  means  of  Monogenes,  the  above- 
mentioned  Horos,  without  conjunction,-  masculo- 
feminine.  For  they  maintain  that  sometimes 
the  Father  acts  in  conjunction  with  Sige,  but 
that  at  other  times  he  shows  himself  indepen- 
dent both  of  male  and  female.  They  term  this 
Horos  both  Stauros  and  Lytrotes,  and  Carpistes, 
and  Horothetes,  and  Metagoges.^  And  by  this 
Horos  they  declare  that  Sophia  was  purified  and 
established,  while  she  was  also  restored  to  her 
proper  conjunction.  For  her  enthyraesis  (or 
inborn  idea)  having  been  taken  away  from  her, 
along  with  its  supervening  passion,  she  herself 
certainly  remained  within  the  Pleroma ;  but  her 
enthymesis,  with  its  passion,  was  separated  from 
her  by  Horos,  fenced  ^  off,  and  expelled  from 
that  circle.  This  enthymesis  was,  no  doubt,  a 
spiritual  substance,  possessing  some  of  the  nat- 
ural tendencies  of  an  .4ion,  but  at  the  same  time 
shapeless  and  without  form,  because  it  had  re- 
ceived nothing.5  And  on  this  account  they  say 
that  it  was  an  imbecile  and  feminine  production.^ 

5.  After  this  substance  had  been  placed  out- 
side of  the  Pleroma  of  the  ^ons,  and  its  mother 
restored  to  her  proper  conjunction,  they  tell  us 
that  Monogenes,  acting  in  accordance  with  the 
prudent  forethought  of  the  Father,  gave  origin 
to  another  conjugal  pair,  namely  Christ  and  the 
Holy  Spirit  (lest  any  of  the  yEons  should  fall 
into  a  calamity  similar  to  that  of  Sophia),  for 


'  "The  reader  will  observe  the  parallel;  as  the  enthymesis  of 
Bythus  produced  intelligent  substance,  so  the  enthymesis  of  Sophia 
resulted  in  the  formation  of  material  substance." —  HARVF.y. 

2  Some  propose  reading  these  words  in  the  dative  rather  than 
the  accusative,  and  thus  to  make  them  refer  to  the  image  of  the 
Father. 

3  The  meaning  of  these  terms  is  as  follows:  Stauros  means  pri- 
marily n  stake,  An'X  then  a  cross;  Lytrotes  is  a  Redeemer ;  Car- 
pistes,  according  to  Grabe,  means  nn  E>na>tcif>citor,  according  to 
Neander  a  Reaper  ;  Horothetes  is  one  that  Jixes  boundaries  ;  and 
Metagoges  is  explained  by  Neander  as  being  one  that  brings  back, 
from  the  supposed  function  of  Horos,  to  bring  back  all  that  sought  to 
wander  from  the  special  grade  of  being  assigned  them. 

■♦  The  common  tc.\t  has  a7ro<rTfp»)9>ji'ai,  ivns  deprived ;  but  Bil- 
lius  proposes  to  read  a7roo-Taupw6>jiai,  in  conformity  with  the  ancient 
Latin  version,  ''  crucifixam." 

5  That  is,  had  not  shared  in  any  male  influence,  but  was  a  purely 
female  production. 

''  Literally,  "  fruit."  Harvey  remarks  on  this  expression,  "  that 
what  we  understand  by  emanations,  the  Gnostic  described  as  spiritual 
frttctification  ;  and  as  the  seed  of  a  tree  is  in  itself  even  in  the  em- 
bryo state,  so  these  various  /??ons,  as  existing  always  in  the  divine 
nature,  were  co-eternal  with  it." 


the  purpose  of  fortifying  and  strengthening  the 
Pleroma,  and  who  at  the  same  time  completed 
the  number  of  the  yEons.  Christ  then  instructed 
them  as  to  the  nature  of  their  conjunction,  and 
taught  them  that  those  who  possessed  a  compre- 
hension of  the  Unbegotten  were  sufficient  for 
themselves. 7  He  also  announced  among  them 
what  related  to  the  knowledge  of  the  Father,  — 
namely,  that  he  cannot  be  understood  or  com- 
prehended, nor  so  much  as  seen  or  heard,  ex- 
cept in  so  far  as  he  is  known  by  Monogenes 
only.  And  the  reason  why  the  rest  of  the  ^ons 
possess  perpetual  existence  is  found  in  that  part 
of  the  Father's  nature  which  is  incomprehensi- 
ble ;  but  the  reason  of  their  origin  and  formation 
was  situated  in  that  which  may  be  comprehended 
regarding  him,  that  is,  in  the  Son.^  Christ,  then, 
who  had  just  been  produced,  effected  these  things 
among  them. 

6.  But  the  Holy  Spirit  9  taught  them  to  give 
thanks  on  being  all  rendered  ec|ual  among  them- 
selves, and  led  them  to  a  state  of  true  repose. 
Thus,  then,  they  tell  us  that  the  ^ons  were  con- 
stituted equal  to  each  other  in  form  and  senti- 
ment, so  that  all  became  as  Nous,  and  Logos, 
and  Anthropos,  and  Christus.  The  female  /Eons, 
too,  became  all  as  Aletheia,  and  Zoe,  and  Spiritus, 
and  Ecclesia.  Everything,  then,  being  thus  es- 
tablished, and  brought  into  a  state  of  perfect 
rest,  they  next  tell  us  that  these  beings  sang 
praises  with  great  joy  to  the  Propator,  who  him- 
self shared  in  the  abounding  exaltation.  Then, 
out  of  gratitude  for  the  great  benefit  which  had 
been  conferred  on  them,  the  whole  Pleroma  of 
the  ^ons,  with  one  design  and  desire,  and  with 
the  concurrence  of  Christ  and  the  Holy  Spirit, 
their  Father  also  setting  the  seal  of  His  approval 
on  their  conduct,  brought  together  whatever  each 
one  had  in  himself  of  the  greatest  beauty  and 
preciousness ;  and  uniting  all  these  contributions 
so  as  skilfully  to  blend  the  whole,  they  produced, 
to  the  honour  and  glory  of  Bythus,  a  being  of 
most  perfect  beauty,  the  very  star  of  the  Ple- 
roma, and  the  perfect  fruit  [of  it],  namely  Jesus. 
Him  they  also  speak  of  under  the  name  of  Sav- 
iour, and  Christ,  and  patronymically.  Logos,  and 
Everything,  because  He  was  formed  from  the 
contributions  of  all.  And  then  we  are  told  that, 
by  way  of  honour,  angels  of  the  same  nature  as 
Himself  were  simultaneously  produced,  to  act 
as  His  body-guard. 


^  This  is  an  exceedingly  obscure  and  difficult  passage.  Harvey's 
rendering  is:  "  For,  say  they,  Christ  taught  them  the  nature  of  their 
copula;,  (namely,)  that  being  cognisant  of  their  (limited)  perception 
of  the  Unbegotten  they  needed  no  higher  knowledge,  and  that  He 
enounced,"  etc.  The  words  seem  scarcely  capable  of  yielding  this 
sense:  we  have  followed  the  interpretation  of  Billius. 

**  Both  the  text  and  meaning  are  here  very  doubtful.  Some  think 
that  the  import  «f  the  sentence  is,  that  the  knowledge  that  the  Father 
is  incomprehensible  secured  the  continued  safety  of  the  /Kons,  while 
the  same  knowledge  conferred  upon  Monogenes  his  origin  and 
form. 

9  The  Greek  text  inserts  iv,  one,  before  "  Holy  Spirit." 


IREN.EUS   AGAINST   HERESIES. 


319 


CHAP.    in.  —  TEXTS   OF   HOLY   SCRIPTURE    USED    BY 
THESE    HERETICS   TO    SUPPORT   THEIR   OPINIONS. 

I.  Such,  then,  is  the  account  they  give  of 
what  took  place  within  the  Pleroma ;  such  the 
calamities  that  flowed  from  the  passion  which 
seized  uj)on  the  ^Eon  who  has  been  named,  and 
who  was  within  a  little  of  perishing  by  being 
absorbed  in  the  universal  su1)stance,  through 
her  inquisitive  searching  after  the  Father ;  such 
the  consolidation '  [of  that  ^i^:on]  from  her  con- 
dition of  agony  by  Horos,  and  Stauros,  and 
Lytrotes,  and  Carpistes,  and  Horothetes,  and 
Metagoges.^"  Such  also  is  the  account  of  the 
generation  of  the  later  ^Eons,  namely  of  the  first 
Christ  and  of  the  Holy  Spirit,  both  of  whom 
were  produced  by  the  Father  after  the  repent- 
ance ^  [of  Sophia],  and  of  the  second ■♦  Christ 
(whom  they  also  style  Saviour),  who  owed  his 
being  to  the  joint  contributions  [of  the  ^ons]. 
They  tell  us,  however,  that  this  knowledge  has 
not  been  openly  divulged,  because:  all  are  not 
capable  of  receiving  it,  but  has  been  mystically 
revealed  by  the  Saviour  through  means  of  para- 
bles to  those  qualified  for  understanding  it. 
This  has  been  done  as  follows.  The  thirty 
^ons  are  indicated  (as  we  have  already  re- 
marked) by  the  thirty  years  during  which  they 
say  the  Saviour  performed  no  public  act,  and 
by  the  parable  of  the  labourers  in  the  vineyard. 
Paul  also,  they  affirm,  very  clearly  and  frequently 
names  these  yEons,  and  even  goes  so  far  as  to 
preserve  their  order,  when  he  says,  "  To  all  the 
generations  of  the  /Eons  of  the  yEon."  s  Nay, 
we  ourselves,  when  at  the  giving  ^  of  thanks  we 
pronounce  the  words,  "To  ^ons  of  ^ons " 
(for  ever  and  ever),  do  set  forth  these  yEons. 
And,  in  fine,  wherever  the  words  ^on  or  ^lEons 
occur,  they  at  once  refer  them  to  these  beings. 

2.  The  production,  again,  of  the  Duodecad 
of  the  ^ons,  is  indicated  by  the  fact  that  the 
Lord  was  tiuelve  7  years  of  age  when  He  disputed 
with  the  teachers  of  the  law,  and  by  the  election 
of  the  apostles,  for  of  these  there  were  twelve.** 
The  other  eighteen  /Eons  are  made  manifest  in 
this  way :  that  the  Lord,  [according  to  them,] 


'  The  reading  is  here  very  doubtful.  We  have  followed  the  text 
of  Grabe  (approved  by  Harvey),  ef  a.yMvo<;  (ri'M.7rr)fi?. 

-  These  are  all  names  of  the  same  person:  see  above,  ii.  4. 
Hence  some  have  proposed  the  reading  ef  nwi'io?  instead  of  cf  o-ywj'o?, 
alluding  to  the  six/old  appellation  of  the  yEon  Horos. 

3  Billius  renders,  "from  the  repentance  of  the  Father,"  but  the 
above  seems  preferable. 

4  Harvey  remarks,  "  Even  in  their  Christology  the  Valentinians 
must  have  their  part  and  counterpart." 

5  Or,  "  to  all  the  generations  of  the  ages  of  the  age."  See  Eph. 
iii.  21.  The  apostle,  of  course,  simply  uses  these  words  as  a  strong 
expression  to  denote  "  for  ever." 

^  Literally,  "  at  the  thanksgiving,"  or  "  eucharist."  Massuet, 
the  Benedictme  editor,  refers  this  to  the  Lord's  Supper,  and  hence 
concludes  that  some  of  the  ancient  liturgies  still  e.\tant  must  even 
then  have  been  in  use.  Harv-ey  and  others,  however,  deny  that  there 
is  any  necessity  for  supposing  the  Holy  Eucharist  to  be  referred  to; 
the  ancient  Latin  version  translates  m  the  plural,  "in  gratiarum 
actionibus." 

'  Luke  ii.  43. 

^  Luke  vi.  13. 


conversed  with  His  disciples  for  eighteen 
months  9  after  His  resurrection  from  the  dead. 
They  also  affirm  that  these  eighteen  yEons  are 
strikingly  indicated  by  the  first  two  letters  of 
His  name  [li^o-oCs],  namely  Iota'''  and  Eta. 
And,  in  like  manner,  they  assert  that  the  ten 
^ons  are  pointed  out  by  the  letter  Iota,  which 
begins  His  name  ;  while,  for  the  same  reason, 
they  tell  us  the  Saviour  said,  "  One  Iota,  or  one 
tittle,  shall  by  no  means  pass  away  until  all  be 
fulfilled."" 

3.  They  further  maintain  that  the  passion 
which  took  place  in  the  case  of  the  twelfth  .-Eon 
is  pointed  at  by  the  apostasy  of  Judas,  who  was 
the  twelfth  apostle,  and  also  by  the  fact  that 
Christ  suffered  in  the  twelfth  month.  For  their 
opinion  is,  that  He  continued  to  preach  for  one 
year  only  after  His  baptism.  The  same  thing  is 
also  most  clearly  indicated  by  the  case  of  the 
woman  who  suffered  from  an  issue  of  blood. 
For  after  she  had  been  thus  afflicted  during 
twelve  years,  she  was  healed  by  the  advent  of 
the  Saviour,  when  she  had  touched  the  border 
of  His  garment ;  and  on  this  account  the  Saviour 
said,  "Who  touched  me?""  —  teaching  his  dis- 
ciples the  mystery  which  had  occurred  among 
the  yEons,  and  the  healing  of  that  ^on  who 
had  been  involved  in  suffering.  For  she  who 
had  been  afflicted  twelve  years  represented  that 
power  whose  essence,  as  they  narrate,  was 
stretching  itself  forth,  and  flowing  into  immen- 
sity; and  unless  she  had  touched  the  garment 
of  the  Son,'3  that  is,  Aletheia  of  the  first  Tetrad, 
who  is  denoted  by  the  hem  spoken  of,  she 
would  have  been  dissolved  into  the  general 
essence'''  [of  which  she  participated].  She 
stopped  short,  however,  and  ceased  any  longer 
to  suffer.  For  the  power  that  went  forth  from 
the  Son  (and  this  power  they  term  Horos) 
healed  her,  and  separated  the  passion  from  her. 
4.  They  moreover  affirm  that  the  Saviour  '5  is 
shown  to  be  derived  from  all  the  .Eons,  and  to 
be  in  Himself  everything  by  the  following  pas- 
sage :  "  Every  male  that  openeth  the  womb."  '^ 
For  He,  being  everything,  opened  the  womb  '^ 
of  the  enthymesis  of  the  suffering  J^on,  when 


9  This  opinion  is  in  positive  contradiction  to  the  forty  days  men- 
tioned by  St.  Luke  (Acts  i.  3).  But  the  Valentinians  seem  to  have 
followed  a  spurious  writing  of  their  own  called  "  The  Gospel  of 
Truth."    See  iii   11,  8. 

-°  The  numeral  value  of  lota  in  Greek  is  ten,  and  of  Eta,  eight. 

>■  Matt.  V.  18. 

'-  Mark  v.  31. 

'J  The  Latin  reads  "  filii,"  which  we  have  followed.  Reference  is 
made  in  this  word  to  Nous,  who  was,  as  we  have  already  seen,  also 
called  Sou,  and  who  interested  himself  in  the  recover)-  of  Sophia. 
Aletheia  was  his  consort,  and  was  typified  by  the  hem  of  the  Saviour's 
garment. 

'■»  Her  individuality  {y.ap^-T\)  would  have  been  lost,  while  her  sub- 
stance (ouffia)  would  have  survived  in  the  common  essence  of  the 
.lEons 

'5  That  is,  the  "second  Christ"  referred  to  above,  sec.  1.  [It  is 
much  to  be  wished  that  this  second  were  always  distinguished  by  the 
untranslated  name  Soter.'\ 

'^  Ex.  xiii.  2;   Luke  ii.  23. 

'7  Not  as  being  born  of  it,  but  as  fecundating  it,  and  so  producing 
a  manifold  offspring.     See  below. 


^20 


IREN^US   AGAINST   HERESIES. 


it  had  been  expelled  from  the  Pleroma.  This 
they  also  style  the  second  Ogdoad,  of  which  we 
shall  speak  presently.  And  they  state  that  it 
was  clearly  on  this  account  that  Paul  said,  "  And 
He  Himself  is  all  things  ;  "  '  and  again,  "  All 
things  are  to  Him,  and  of  Him  are  all  things  ; "  ^ 
and  further,  "  In  Him  dwelleth  all  the  fulness  of 
the  Godhead  ;  "  ^  and  yet  again,  "  All  things  are 
gathered  together  by  God  in  Christ."  ■*  Thus  do 
they  interpret  these  and  any  like  passages  to  be 
found  in  Scripture. 

5.  They  show,  further,  that  that  Horos  of 
theirs,  whom  they  call  by  a  variety  of  names, 
has  two  faculties,  —  the  one  of  supporting,  and 
the  other  of  separating ;  and  in  so  far  as  he  sup- 
ports and  sustains,  he  is  Stauros,  while  in  so  far 
as  he  divides  and  separates,  he  is  Horos.  They 
then  represent  the  Saviour  as  having  indicated 
this  twofold  faculty :  first,  the  sustaining  power, 
when  He  said,  "  Whosoever  doth  not  bear  his 
cross  (Stauros),  and  follow  after  me,  cannot  be 
my  disciple ; "  5  and  again,  "  Taking  up  the 
cross,  follow  me  ;"  ^  but  the  separating  power 
when  He  said,  "  I  came  not  to  send  peace,  but 
a  sword."  ^  They  also  maintain  that  John  indi- 
cated the  same  thing  when  he  said,  "  The  fan  is 
in  His  hand,  and  He  will  thoroughly  purge  the 
floor,  and  will  gather  the  wheat  into  His  garner ; 
but  the  chaff  He  will  burn  with  fire  unquench- 
able." ^  By  this  declaration  He  set  forth  the 
faculty  of  Horos.  For  that  fan  they  explain  to 
be  the  cross  (Stauros),  which  consumes,  no 
doubt,  all  material  9  objects,  as  fire  does  chaff, 
but  it  purifies  all  them  that  are  saved,  as  a  fan 
does  wheat.  Moreover,  they  affirm  that  the 
Apostle  Paul  himself  made  mention  of  this  cross 
in  the  following  words  :  "  The  doctrine  of  the 
cross  is  to  them  that  perish  foolishness,  but  to  us 
who  are  saved  it  is  the  power  of  God."  ^°  And 
again  :  "  God  forbid  that  I  should  glory  in  any- 
thing "  save  in  the  cross  of  Christ,  by  whom  the 
world  is  crucified  to  me,  and  I  unto  the  world." 

6.  Such,  then,  is  the  account  which  they  all 
give  of  their  Pleroma,  and  of  the  formation  '^  of 
the  universe,  striving,  as  they  do,  to  adapt  the 
good  words  of  revelation  to  their  own  wicked  in- 


•  Col.  iii.  II. 

2  Rom.  xi.  36. 

3  Col.  ii.  9. 

*  Eph.  i.  10. 

5  Luke  xiv.  27.  It  will  be  observed  that  the  quotations  of  Scrip- 
ture made  by  Irenaeus  often  vary  somewhat  from  the  received  text. 
This  may  be  due  to  various  reasons  —  his  quoting  from  memory;  his 
giving  the  texts  in  the  form  in  which  they  were  quoted  by  the  heretics; 
or,  as  Harvey  conjectures,  from  his  havmg  been  more  familiar  with  a 
Syriac  version  of  the  New  Testament  than  with  the  Greek  original. 

*>  Matt.  X.  21. 

7  Matt.  X.  34. 

8  Luke  iii.  17. 

9  Hence  Stauros  was  called  by  the  agricultural  name  Carpistes, 
as  separating  what  was  gross  and  material  from  the  spiritual  and 
heavenly. 

■o  I  Cor.  i.  18. 

"  Gal.  vi.  14.  The  words  eV  iiriSefi  do  not  occur  in  the  Greek 
text. 

'2  Billius  renders,  "  of  their  opinion." 


ventions.  And  it  is  not  only  from  the  writings 
of  the  evangelists  and  the  apostles  that  they  en- 
deavour to  derive  proofs  for  their  opinions  by 
means  of  perverse  interpretations  and  deceitful 
expositions  :  they  deal  in  the  same  way  with  the 
law  and  the  prophets,  which  contain  many  para- 
bles and  allegories  that  can  frequently  be  drawn 
into  various  senses,  according  to  the  kind  of  exe- 
gesis to  which  they  are  subjected.  And  others  '^ 
of  them,  with  great  craftiness,  adapted  such  parts 
of  Scripture  to  their  own  figments,  lead  away 
captive  from  the  truth  those  who  do  not  retain  a 
stedfast  faith  in  one  God,  the  Father  Almighty, 
and  in  one  Lord  Jesus  Christ,  the  Son  of  God. 

CHAP.  IV. — ACCOUNT  GIVEN  BY  THE  HERETICS  OF 
THE  FORMATION  OF  ACHAMOTH  ;  ORIGIN  OF  THE 
VISIBLE   WORLD   FROM    HER  DISTURBANCES. 

I.  The  following  are  the  transactions  which 
they  narrate  as  having  occurred  outside  of  the 
Pleroma :  The  enthymesis  of  that  Sophia  who 
dwells  above,  which  they  also  term  Achamoth,''* 
being  removed  from  the  Pleroma,  together  with 
her  passion,  they  relate  to  have,  as  a  matter  of 
course~  become  violently  excited  in  those  places 
of  darkness  and  vacuity  [to  which  she  had  been 
banished].  For  she  was  excluded  from  light '5 
and  the  Pleroma,  and  was  without  form  or  figure, 
like  an  untimely  birth,  because  she  had  received 
nothing  ^'^  [from  a  male  parent] .  But  the  Christ 
dwelling  on  high  took  pity  upon  her  ;  and  having 
extended  himself  through  and  beyond  Stauros, '^ 
he  imparted  a  figure  to  her,  but  merely  as  re- 
spected^ substance,  and  not  so  as  to  convey 
intelligence.'^  Having  effected  this,  he  withdrew 
his  influence,  and  returned,  leaving  Achamoth  to 
herself,  in  order  that  she,  becoming  sensible  of 
her  suffering  as  being  severed  from  the  Pleroma, 
might  be  influenced  by  the  desire  of  better  things, 
while  she  possessed  in  the  meantime  a  kind  of 
odour  of  immortality  left  in  her  by  Christ  and  the 
Holy  Spirit.  Wherefore  also  she  is  called  by  two 
names  —  Sophia  after  her  father  (for  Sophia  is 
spoken  of  as  being  her  father) ,  and  Holy  Spirit 
from  that  Spirit  who  is  along  with  Christ.  Hav- 
ing then  obtained  a  form,  along  with  intelligence, 
and  being  immediately  deserted  by  that  Logos 
who  had  been  invisibly  present  with  her  —  that 
is,  by  Christ  —  she  strained  herself  to  discover 
that  light  which  had  forsaken  her,  but  could  not 


13  The  punctuation  and  rendering  are  here  slightly  doubtful. 

^■^  This  term,  though  Tertullian  declares  himself  to  have  been  ig- 
norant of  its  derivation,  was  evidently  formed  from  the  Hebrew  word 
n03n  — chockmah,  ivisdoin. 

'5  The  reader  will  observe  that  light  and /itlttess  are  the  exact 
correlatives  of  the  darkness  and  vacuity  which  have  just  been 
mentioned. 

">  As  above  stated  (ii.  3),  the  Gnostics  held  that  form  and  figure 
were  due  to  the  male,  substance  to  the  female  parent. 

■7  The  Valentinian  Stauros  was  the  boundary  fence  of  the  Pleroma 
beyond  which  Christ  extended  himself  to  assist  the  enthymesis  of 
Sophia. 

'8  The  peculiar  ^m/j  which  Nous  received  from  his  father,  and 
communicated  to  the  other  /Eons. 


IREN^US    AGAINST    HERESIES. 


321 


effect  her  purpose,  inasmuch  as  she  was  prevent- 
ed by  Horos.  And  as  Horos  thus  obstructed  her 
further  progress,  he  exclaimed,  lAO,"  whence, 
they  say,  this  name  lao  derived  its  origin.  And 
when  she  could  not  pass  by  Horos  on  account  of 
that  passion  in  which  she  had  been  involved,  and 
because  she  alone  had  been  left  without,  she 
then  resigned  herself  to  every  sort  of  that  mani- 
fold and  varied  state  of  passion  to  which  she  was 
subject ;  and  thus  she  suffered  grief  on  the  one 
hand  because  she  had  not  obtained  the  object  of 
her  desire,  and  fear  on  the  other  hand,  lest  life 
itself  should  fail  her,  as  light  had  already  done, 
while,  in  addition,  she  was  in  the  greatest  per- 
plexity. All  these  feelings  were  associated  with 
ignorance.  And  this  ignorance  of  hers  was  not, 
like  that  of  her  mother,  the  first  Sophia,  an  .'Eon, 
due  to  degeneracy  by  means  of  passion,  but  to 
an  [innate]  opposition  [of  nature  to  knowledge]  .- 
Moreover,  another  kind  of  passion  fell  upon  her 
(Achamoth),  namely,  that  of  desiring  to  return 
to  him  who  gave  her  life. 

2.  This  collection  [of  passions]  they  declare 
was  the  substance  of  the  matter  from  which  this 
world  was  formed.  For  from  [her  desire  of]  re- 
turning [to  him  who  gave  her  life],  every  soul  be- 
longing to  this  world,  and  that  of  the  Demiurge  ^ 
himself,  derived  its  origin.  All  other  things  owed 
their  beginning  to  her  terror  and  sorrow.  For 
from  her  tears  all  that  is  of  a  liquid  nature  was 
formed  ;  from  her  smile  all  that  is  lucent ;  and 
from  her  grief  and  perplexity  all  the  corporeal 
elements  of  the  world.  For  at  one  time,  as  they 
affirm,  she  would  weep  and  lament  on  account 
of  being  left  alone  in  the  midst  of  darkness  and 
vacuity ;  while,  at  another  time,  reflecting  on 
the  light  which  had  forsaken  her,  she  would  be 
filled  with  joy,  and  laugh  ;  then,  again,  she  would 
be  struck  with  terror ;  or,  at  other  times,  would 
sink  into  consternation  and  bewilderment. 

3.  Now  what  follows  from  all  this?  No  light 
tragedy  comes  out  of  it,  as  the  fancy  of  every 
man  among  them  pompously  explains,  one  in  one 
way,  and  another  in  another,  from  what  kind  of 
passion  and  from  what  element  being  derived 
its  origin.  They  have  good  reason,  as  seems  to 
me,  why  they  should  not  feel  inclined  to  teach 
these  things  to  all  in  public,  but  only  to  such  as 
are  able  to  pay  a  high  price  for  an  acquaintance 
with  such  profound  mysteries.  For  these  doc- 
trines are  not  at  all  similar  to  those  of  which 
our  Lord  said,  "  Freely  ye  have  received,  freely 
give."  ■*  They  are,  on  the  contrary,  abstruse, 
and  portentous,  and  profound  mysteries,  to  be 


'  Probably  corresponding  to  the  Hebrew  71171',  Jehovah. 

2  This  sentence  is  ver>'  elliptical  in  the  original,  but  the  sense  is  as 
given  above.  Sophia  fell  from  Gnosis  by  degradation;  Achamoth 
never  possessed  this  knowledge,  her  nature  being  from  the  first  op- 
posed to  it. 

J  "  The  Demiurge  derived  from  Enthymesis  an  animal,  and  not  a 
spiritual  nature."  —  H.\RVEY. 

*  Matt.  .\.  8. 


got  at  only  with  great  labour  by  such  as  are  in 
love  with  falsehood.  For  who  would  not  expend 
all  that  he  possessed,  if  only  he  might  learn  in 
return,  that  from  the  tears  of  the  enthymesis  of 
the  /Eon  involved  in  passion,  seas,  and  fountains, 
and  rivers,  and  every  licjuid  substance  derived 
its  origin  ;  that  light  burst  forth  from  her  smile  ; 
and  that  from  her  perplexity  and  consternation 
the  corporeal  elements  of  the  world  had  their 
formation  ? 

4.  I  feel  somewhat  inclined  myself  to  con- 
tribute a  few  hints  towards  the  development  of 
their  system.  For  when  I  perceive  that  waters 
are  in  part  fresh,  such  as  fountains,  rivers,  showefs, 
and  so  on,  and  in  part  salt,  such  as  those  in  the 
sea,  I  reflect  with  myself  that  all  such  waters 
cannot  be  derived  from  her  tears,  inasmuch  as 
these  are  of  a  saline  quality  only.  It  is  clear, 
therefore,  that  the  waters  which  are  salt  are  alone 
those  which  are  derived  from  her  tears.  But  it 
is  probable  that  she,  in  her  intense  agony  and 
perplexity,  was  covered  with  perspiration.  And 
hence,  following  out  their  notion,  we  may  con- 
ceive that  fountains  and  rivers,  and  all  the  fresh 
water  in  the  world,  are  due  to  this  source.  For 
it  is  difficult,  since  we  know  that  all  tears  are  of 
the  same  quality,  to  believe  that  waters  both 
salt  and  fresh  proceeded  from  them.  The  more 
plausible  supposition  is,  that  some  are  from  her 
tears,  and  some  from  her  perspiration.  And 
since  there  are  also  in  the  world  certain  waters 
which  are  hot  and  acrid  in  their  nature,  thou 
must  be  left  to  guess  their  origin,  how  and  whence. 
Such  are  some  of  the  results  of  their  hypothesis. 

5.  They  go  on  to  state  that,  when  the  mother 
Achamoth  had  passed  through  all  sorts  of  pas- 
sion, and  had  with  difficulty  escaped  from  them,, 
she  turned  herself  to  supplicate  the  light  which, 
had  forsaken  her,  that  is,  Christ.  He,  however, 
having  returned  to  the  Pleroma,  and  being  prob- 
ably unwilling  again  to  descend  from  it,  sent 
forth  to  her  the  Paraclete,  that  is,  the  Saviour.5 
This  being  was  endowed  with  all  power  by  the 
Father,  who  placed  everything  under  his  author- 
ity, the  yEons*^  doing  so  likewise,  so  that  "by 
him  were  all  things,  visible  and  invisible,  created, 
thrones,  divinities,  dominions."  ?  He  then  was 
sent  to  her  along  with  his  contemporary  angels. 
And  they  related  that  Achamoth,  filled  with  rev- 
erence, at  first  veiled  herself  through  modesty, 
but  that  by  and  by,  when  she  had  looked  upon 
him  with  all  his  endowments,  and  had  acquired 
strength  from  his  appearance,  she  ran  forward  to 
meet  him.  He  then  imparted  to  her  form  as 
respected  intelligence,  and  brought  healing  to 
her  passions,  separating  them  from  her,  but  not 


5  "  Jesus,  or  Soter,  was  also  called  the  Paraclete  in  the  sense  of 
Advocate,  or  one  acting  as  the  representative  of  others."  —  Harvey 

6  Both  the  Father  and  the  other  iEons  constituting  Soter  an  imper- 
sonation of  the  entire  Pleroma. 

7  Col.  i.  16. 


322 


IREN^US    AGAINST    HERESIES. 


so  as  to  drive  them  out  of  thought  altogether. 
For  it  was  not  possible  that  they  should  be  anni- 
hilated as  in  the  former  case/  because  they  had 
already  taken  root  and  acquired  strength  [so  as 
to  possess  an  indestructible  existence].  All  that 
he  could  do  was  to  separate  them  and  set  them 
apart,  and  then  commingle  and  condense  them, 
so  as  to  transmute  them  from  incorporeal  pas- 
sion into  unorganized  matter.^  He  then  by  this 
process  conferred  upon  them  a  fitness  and  a 
nature  to  become  concretions  and  corporeal 
structures,  in  order  that  two  substances  should 
be  formed,  —  the  one  evil,  resulting  from  the 
passions,  and  the  other  subject  indeed  to  suffer- 
ing, but  originating  from  her  conversion.  And 
on  this  account  (i.e.,  on  account  of  this  hypos- 
tatizing  of  ideal  matter)  they  say  that  the  Saviour 
virtually  3  created  the  world.  But  when  Acha- 
moth  was  freed  from  her  passion,  she  gazed  with 
rapture  on  the  dazzling  vision  of  the  angels  that 
were  with  him  ;  and  in  her  ecstasy,  conceiving 
by  them,  they  tell  us  that  she  brought  forth  new 
beings,  partly  after  her  own  image,  and  partly  a 
spiritual  progeny  after  the  image  of  the  Saviour's 
attendants. 

CHAP.  V. FORMATION  OF  THE  DEMIURGE  ;  DE- 
SCRIPTION OF  HIM.  HE  IS  THE  CREATOR  OF 
EVERYTHING    OUTSIDE    OF   THE    PLEROMA. 

I.  These  three  kinds  of  existence,  then,  hav- 
ing, according  to  them,  been  now  formed,  —  one 
from  the  passion,  which  was  matter ;  a  second 
from  the  conversion,  which  was  animal ;  and  the 
third,  that  which  she  (Achamoth)  herself  brought 
forth,  which  was  spiritual,  —  she  next  addressed 
herself  to  the  task  of  giving  these  form.  But 
she  could  not  succeed  in  doing  this  as  respected 
the  spiritual  existence,  because  it  was  of  the  same 
nature  with  herself.  She  therefore  applied  her- 
self to  give  form  to  the  animal  substance  which 
had  proceeded  from  her  own  conversion,  and  to 
bring  forth  to  light  the  instructions  of  the  Sav- 
iour.-* And  they  say  she  first  formed  out  of 
animal  substance  him  who  is  Father  and  King 
of  all  things,  both  of  these  which  are  of  the  same 
nature  with  himself,  that  is,  animal  substances, 
which  they  also  call  right-handed,  and  those 
which  sprang  from  the  passion,  and  from  mat- 
ter, which  they  call  left-handed.  For  they  afilirm 
that  he  formed  all  the  things  which  came  into 
existence  after  him,  being  secredy  impelled  there- 
to by  his  mother.     From  this  circumstance  they 


'  That  is.  as  in  the  case  of  her  mother  Sophia,  who  is  sometimes 
called  "  the  Sophia  above,"  Achamoth  being  "  the  Sophia  below,"  or 
"  the  second  Sophia  " 

*  Thus  Harvey  renders  oo-io/u.aToi'  i'Aijv  ',  so  Baur,  Ckr.  Gnos.,  as 
quoted  by  Stieren.     Billius  proposes  to  read  evauinarov,  corporeal. 

3  Though  not  actually,  for  that  was  the  worlc  of  the  Demiurge. 
See  next  chapter. 

•*  "  In  order  that,"  says  Orabe,  "  this  formation  might  not  be 
merely  according  to  esience,  but  also  nccflftiiiig  to  kiimvirdre,  as 
the  lormation  of  the  mother  Achamoth  was  characterized  above. 


Style  him  Metropator,^  Apator,  Demiurge,  and 
Father,  saying  that  he  is  Father  of  the  substances 
on  the  right  hand,  that  is,  of  the  animal,  but 
Demiurge  of  those  on  the  left,  that  is,  of  the 
material,  while  he  is  at  the  same  time  the  king 
of  all.  For  they  say  that  this  Enthymesis,  de- 
sirous of  making  all  things  to  the  honour  of  the 
^ons,  formed  images  of  them,  or  rather  that 
the  Saviour^  did  so  through  her  instrumentality. 
And  she,  in  the  image  7  of  the  invisible  Father, 
kept  herself  concealed  from  the  Demiurge.  But 
he  was  in  the  image  of  the  only-begotten  Son, 
and  the  angels  and  archangels  created  by  him 
were  in  the  image  of  the  rest  of  the  ^ons. 

2.  They  affirm,  therefore,  that  he  was  consti- 
tuted the  Father  and  God  of  everything  outside 
of  the  Pleroma,  being  the  creator  of  all  animal 
and  material  substances.  For  he  it  was  that  dis- 
criminated these  two  kinds  of  existence  hitherto 
confused,  and  made  corporeal  from  incorporeal 
substances,  fashioned  things  heavenly  and  earthly, 
and  became  the  Framer  (Demiurge)  of  things 
material  and  animal,  of  those  on  the  right  and 
those  on  the  left,  of  the  light  and  of  the  heavy, 
and  of  those  tending  upwards  as  well  as  of  those 
tending  downwards.  He  created  also  seven 
heavens,  above  which  they  say  that  he,  the  Demi- 
urge, exists.  And  on  this  account  they  term  him 
Hebdomas,  and  his  mother  Achamoth  Ogdoads, 
preserving  the  number  of  the  first-begotten  and 
primary  Ogdoad  as  the  Pleroma.  They  affirm, 
moreover,  that  these  seven  heavens  are  intelli- 
gent, and  speak  of  them  as  being  angels,  while 
they  refer  to  the  Demiurge  himself  as  being  an 
angel  bearing  a  likeness  to  God  ;  and  in  the  same 
strain,  they  declare  that  Paradise,  situated  above 
the  third  heaven,  is  a  fourth  angel  possessed  of 
power,  from  whom  Adam  derived  certain  qualities 
while  he  conversed  with  him. 

3.  They  go  on  to  say  that  the  Demiurge 
imagined  that  he  created  all  tiiese  things  of  him- 
self, while  he  in  reality  made  them  in  conjunction 
with  the  productive  power  of  Achamoth.  He 
formed  the  heavens,  yet  was  ignorant  of  the 
heavens ;  he  fashioned  man,  yet  knew  not  man  ; 
he  brought  to  light  the  earth,  yet  had  no  ac- 
quaintance with  the  earth  ;  and,  in  like  manner, 
they  declare  that  he  was  ignorant  of  the  forms 
of  all  that  he  made,  and  knew  not  even  of  the 
existence  of  his  own  mother,  but  imagined  that  . 
he  himself  was  all  things.     They  further  affirm 


5  Metropator,  as  proceeding  only  from  his  mother  Achamoth: 
Apator,  as  having  no  male  progenitor. 

f"  Harvey  remarks,  "  The  Valentinian  Saviour  being  an  aggrega- 
tion of  all  the  a;onic  perfections,  the  images  of  them  were  reproduced 
by  the  spiritual  conception  of  Achamoth  beholding  the  glory  of  Siuxrjp. 
The  reader  will  not  fail  to  observe  that  every  successive  development 
is  the  reflex  of  a  more  divine  antecedent." 

7  The  relation  indicated  seems  to  be  as  follows:  Achamoth,  after 
being  formed  "  according  to  knowledge,"  was  outside  of  the  Pleroma 
as  the  image  of  Propator,  the  Demiurge  was  as  Nous,  and  the  mun- 
dane angels  which  he  formed  corresponded  to  the  other  jEons  of  the 
Pleroma. 


IRENyEUS   AGAINST    HERESIES. 


323 


that  his  mother  originated  this  opinion  in  his 
mind,  because  she  desired  to  bring  him  forth 
possessed  of  such  a  character  that  he  should  be 
the  head  and  source  of  his  own  essence,  and  the 
absolute  ruler  over  every  kind  of  operation  [that 
was  afterwards  attempted].  This  mother  they 
also  call  Ogdoad,  Sophia^  Terra,  Jerusalem,  Holy 
Spirit,  and,  with  a  masculine  reference,  Lord.' 
Her  place  of  habitation  is  an  intermediate  one, 
above  the  Demiurge  indeed,  but  below  and  out- 
side of  the  Pleroma,  even  to  the  end.^ 

4.  As,  then,  they  represent  all  material  sub- 
stance to  be  formed  from  three  passions,  viz., 
fear,  grief,  and  perplexity,  the  account  they  give 
is  as  follows  :  Animal  substances  originated  from 
fear  and  from  conversion  ;  the  Demiurge  they  also 
describe  as  owing  his  origin  to  conversion  ;  but 
the  existence  of  all  the  other  animal  substances 
they  ascribe  to  fear,  such  as  the  souls  of  irrational 
animals,  and  of  wild  beasts,  and  men.  And  on 
this  account,  he  (the  Demiurge),  being  incapable 
of  recognising  any  spiritual  essences,  imagined 
himself  to  be  God  alone,  and  declared  through 
the  prophets,  "  I  am  God,  and  besides  me  there 
is  none  else."  ^  They  further  teach  that  the 
spirits  of  wickedness  derived  their  origin  from 
grief.  Hence  the  devil,  whom  they  also  call  Cos- 
mocrator  (the  ruler  of  the  world),  and  the  de- 
mons, and  the  angels,  and  every  wicked  spiritual 
being  that  exists,  found  the  source  of  their  exist- 
ence. They  represent  the  Demiurge  as  being  the 
son  of  that  mother  of  theirs  (Achamoth),  and 
Cosmocrator  as  the  creature  of  the  Demiurge. 
Cosmocrator  has  knowledge  of  what  is  above 
himself,  because  he  is  a  spirit  of  wickedness ; 
but  the  Demiurge  is  ignorant  of  such  things,  in- 
asmuch as  he  is  merely  animal.  Their  mother 
dwells  in  that  place  which  is  above  the  heavens, 
that  is,  in  the  intermediate  abode  ;  the  Demiurge 
in  the  heavenly  place,  that  is,  in  the  hebdomad ; 
but  the  Cosmocrator  in  this  our  world.  The 
corporeal  elements  of  the  world,  again,  sprang, 
as  we  before  remarked,  from  bewilderment  and 
perplexity,  as  from  a  more  ignoble  source.  Thus 
the  earth  arose  from  her  state  of  stupor ;  water 
from  the  agitation  caused  by  her  fear ;  air  from 
the  consolidation  of  her  grief;  while  fire,  pro- 
ducing death  and  corruption,  was  inherent  in  all 
these  elements,  even  as  they  teach  that  ignorance 
also  lay  concealed  in  these  three  passions. 

5.  Having  thus  formed  the  world,  he  (the 
Demiurge)  also  created  the  earthy  [part  of] 
man,  not  taking  him  from  this  dry  earth,  but 
from  an  invisible  substance  consistinsr  of  fusible 


'  "  Achamoth  by  these  names  must  be  understood  to  have  an  in- 
termediate position  between  the  divine  prototj'pal  idea  and  creation: 
she  was  the  reflex  of  the  one,  and  therefore  masculo-femiititte  ;  she 
was  the  pattern  to  be  reaUzed  in  the  latter,  and  therefore  was  named 
Ea>-th  and  Jerusalem."  —  Harvey. 

-  But  after  the  consummation  here  referred  to,  Achamoth  regained 
the  Pleroma:  see  below,  chap.  vii.  i. 

^  Isa.  xlv.  5,  6,  xlvi.  9. 


and  fluid  matter,  and  then  afterwards,  as  they 
define  the  process,  breathed  into  him  the  aniinal 
part  of  his  nature.  It  was  this  latter  which  was 
created  after  his  image  and  likeness.  The  ma- 
terial part,  indeed,  was  very  near  to  God,  so  far 
as  the  image  went,  but  not  of  the  same  substance 
with  him.  The  animal,  on  the  other  hand,  was 
so  in  respect  to  likeness ;  and  hence  his  sub- 
stance was  called  the  spirit  of  life,  because  it 
took  its  rise  from  a  spiritual  outflowing.  After 
all  this,  he  was,  they  say,  enveloped  all  round 
with  a  covering  of  skin  ;  and  by  this  they  mean 
the  outward  sensitive  flesh. 

6.  But  they  further  affirm  that  the  Demiurge 
himself  was  ignorant  of  that  offspring  of  his 
mother  Achamoth,  which  she  brought  forth  as 
a  consequence  of  her  contemplation  of  those 
angels  who  waited  on  the  Saviour,  and  which 
was,  like  herself,  of  a  spiritual  nature.  She  took 
advantage  of  this  ignorance  to  deposit  it  (her 
production)  in  him  without  his  knowledge,  in 
order  that,  being  by  his  instrumentality  infused 
into  that  animal  soul  proceeding  from  himself, 
and  being  thus  carried  as  in  a  womb  in  this 
material  body,  while  it  gradually  increased  in 
strength,  might  in  course  of  time  become  fitted 
for  the  reception  of  perfect  rationality.-*  Thus  it 
came  to  pass,  then,  according  to  them,  that,  with- 
out any  knowledge  on  the  part  of  the  Demiurge, 
the  man  formed  by  his  inspiration  was  at  the  same 
time,  through  an  unspeakable  providence,  ren-' 
dered  a  spiritual  man  by  the  simultaneous  inspi- 
ration received  from  Sophia.  For,  as  he  was 
ignorant  of  his  mother,  so  neither  did  he  recog- 
nise her  offspring.  This  [offspring]  they  also 
declare  to  be  the  Ecclesia,  an  emblem  of  the 
Ecclesia  which  is  above.  This,  then,  is  the  kind 
of  man  whom  they  conceive  of:  he  has  his  ani- 
mal soul  from  the  Demiurge,  his  body  from  the 
earth,  his  fleshy  part  from  matter,  and  his  spirit- 
ual man  from  the  mother  Achamoth. 

CHAP.  VI. THE  THREEFOLD  KIND  OF  MAN  FEIGNED 

BY  THESE  HERETICS  :  GOOD  WORKS  NEEDLESS  FOR 
THEM,  THOUGH  NECESSARY  TO  OTHERS  :  THEIR 
ABANDONED  MORALS. 

I.  There  being  thus  three  kinds  of  substances, 
they  declare  of  all  that  is  material  (which  they 
also  describe  as  being  "  on  the  left  hand  "  )  that 
it  must  of  necessity  perish,  inasmuch  as  it  is  in-- 
capable  of  receiving  any  afflatus  of  incorruption. 
As  to  every  animal  existence  (which  they  also 
denominate  "on  the  right  hand"),  they  hold 
that,  inasmuch  as  it  is  a  mean  between  the  spirit- 
ual and  the  material,  it  passes  to   the  side  to 


■*  An  account  is  here  given  of  the  infusion  of  a  spiritual  principle 
into  mankind.  The  Demiurge  himself  could  give  no  more  than  the 
animal  soul;  but,  unwittingly  to  himself,  he  was  made  the  instrument 
of  conveying  that  spiritual  essence  from  Achamoth,  which  had  grown 
up  within  her  from  the  contemplation  of  those  angels  who  accom- 
panied the  Saviour, 


324 


IREN^US   AGAINST    HERESIES. 


which  indination  draws  it.  Spiritual  substance, 
again,  they  describe  as  having  been  sent  forth 
for  this  end,  that,  being  here  united  with  that 
which  is  animal,  it  might  assume  shape,  the  two 
elements  being  simultaneously  subjected  to  the 
same  discipline.  And  this  they  declare  to  be 
"  the  salt  "  '  and  "  the  light  of  the  world."  For 
the  animal  substance  had  need  of  training  by 
means  of  the  outward  senses  ;  and  on  this  account 
they  affirm  that  the  world  was  created,  as  well 
as  that  the  Saviour  came  to  the  animal  substance 
(which  was  possessed  of  free-will),  that  He 
might  secure  for  it  salvation.  For  they  affirm 
that  He  received  the  first-fruits  of  those  whom 
He  was  to  save  [as  follows],  from  Achamoth 
that  which  was  spiritual,  while  He  was  invested 
by  the  Demiurge  with  the  animal  Christ,  but 
was  begirt^  by  a  [special]  dispensation  with  a 
body  endowed  with  an  animal  nature,  yet  con- 
structed with  unspeakable  skill,  so  that  it  might 
be  visible  and  tangible,  and  capable  of  enduring 
suffering.  At  the  same  time,  they  deny  that  He 
assumed  anything  material  [into  His  nature], 
since  indeed  matter  is  incapable  of  salvation. 
They  further  hold  that  the  consummation  of  all 
things  will  take  place  when  all  that  is  spiritual  has 
been  formed  and  perfected  by  Gnosis  (knowl- 
edge) ;  and  by  this  they  mean  spiritual  men  who 
have  attained  to  the  perfect  knowledge  of  God, 
and  been  initiated  into  these  mysteries  by  Acha- 
moth. And  they  represent  themselves  to  be 
these  persons. 

2.  Animal  men,  again,  are  instructed  in  animal 
things ;  such  men,  namely,  as  are  established  by 
their  works,  and  by  a  mere  faith,  while  they  have 
not  perfect  knowledge.  We  of  the  Church,  they 
say,  are  these  persons. ^  Wherefore  also  they 
maintain  that  good  works  are  necessary  to  us, 
for  that  otherwise  it  is  impossible  we  should  be 
saved.  But  as  to  themselves,  they  hold  that  they 
shall  be  entirely  and  undoubtedly  saved,  not  by 
means  of  conduct,  but  because  they  are  spiritual 
by  nature.'*  For,  just  as  it  is  impossible  that 
material  substance  should  partake  of  salvation 
(since,  indeed,  they  maintain  that  it  is  incapable 
of  receiving  it),  so  again  it  is  impossible  that 
spiritual  substance  (by  which  they  mean  them- 
selves) should  ever  come  under  the  power  of 
corruption,  whatever  the  sort  of  actions  in  which 
they  indulged.  For  even  as  gold,  when  sub- 
mersed in  filth,  loses  not  on  that  account  its 
beauty,  but  retains  its  own  native  qualities,  the 
filth  having  no  power  to  injure  the  gold,  so  they 
affirm  that  they  cannot  in   any  measure   suffer 


'  Matt.  V.  13,  14. 

-  "  The  doctrine  of  Valentinus,  therefore,"  says  Harvey,  "  as  re- 
gards the  human  nature  of  Christ,  was  essentially  Docetic.  His  body 
was  animal,  but  not  material,  and  only  visible  and  tangible  as  hav- 
ing been  formed /car  o\.KOvott.ia.v  and  KaTiaKiva.(j)t.ivov  apprJTw  Tex>'}j." 

3  [That  is,  carnal ;  men  of  the  carnal  mind,  psychic  instead  of 
pneumatic.     Rom   viii.  6.] 

*  On  account  of  what  they  had  received  from  Achamoth. 


hurt,  or  lose  their  s]>iritual  substance,  whatever 
the  material  actions  in  which  they  may  be  in- 
volved. 

3.  Wherefore  also  it  comes  to  pass,  that  the 
"  most  perfect  "  among  them  addict  themselves 
without  fear  to  all  those  kinds  of  forbidden  deeds 
of  which  the  Scriptures  assure  us  that  "  they  who 
do  such  things  shall  not  inherit  the  kingdom  of 
God."  5  For  instance,  they  make  no  scruple 
about  eating  meats  offered  in  sacrifice  to  idols, 
imagining  that  they  can  in  this  way  contract  no 
defilement.  Then,  again,  at  every  heathen  fes- 
tival celebrated  in  honour  of  the  idols,  these 
men  are  the  first  to  assemble ;  and  to  such  a 
pitch  do  they  go,  that  some  of  them  do  not 
even  keep  away  from  that  bloody  spectacle 
hateful  both  to  God  and  men,  in  which  gladia- 
tors either  fight  with  wild  beasts,  or  singly  en- 
counter one  another.  Others  of  them  yield 
themselves  up  to  the  lusts  of  the  flesh  with  the 
utmost  greediness,  maintaining  that  carnal  things 
should  be  allowed  to  the  carnal  nature,  while 
spiritual  things  are  provided  for  the  spiritual. 
Some  of  them,  moreover,  are  in  the  habit  of 
defiling  those  women  to  whom  they  have  taught 
the  above  doctrine,  as  has  frequently  been  con- 
fessed by  those  women  who  have  been  led  astray 
by  certain  of  them,  on  their  returning  to  the 
Church  of  God,  and  acknowledging  this  along 
with  the  rest  of  their  errors.  Others  of  them, 
too,  openly  and  without  a  blush,  having  become 
passionately  attached  to  certain  women,  seduce 
them  away  from  their  husbands,  and  contract 
marriages  of  their  own  with  them.  Others  of 
them,  again,  who  pretend  at  first  to  live  in  all 
modesty  with  them  as  with  sisters,  have  in  course 
of  time  been  revealed  in  their  true  colours,  when 
the  sister  has  been  found  with  child  by  her 
[pretended]  brother. 

4.  And  committing  many  other  abominations 
and  impieties,  they  run  us  down  (who  from  the 
fear  of  God  guard  against  sinning  even  in  thought 
or  word)  as  utterly  contemptible  and  ignorant 
persons,  while  they  highly  exalt  themselves,  and 
claim  to  be  perfect,  and  the  elect  seed.  For 
they  declare  that  we  simply  receive  grace  for 
use,  wherefore  also  it  will  again  be  taken  away 
from  us ;  but  that  they  themselves  have  grace 
as  their  own  special  possession,  which  has  de- 
scended from  above  by  means  of  an  unspeak- 
able and  indescribable  conjunction ;  and  on  this 
account  more  will  be  given  them.^  They  main- 
tain, therefore,  that  in  every  way  it  is  always 
necessary  for  them  to  practise  the  mystery  of 
conjunction.  And  that  they  may  persuade  the 
thoughtless  to  believe  this,  they  are  in  the  habit 
of  using  these  very  words,  "  Whosoever  being 
in  this  world  does  not  so  love  a  woman  as  to 


5  Gal.  v.  21. 

*  Comp.  Luke  xix.  26. 


IRENyEUS   AGAINST   HERESIES. 


J^D 


obtain  possession  of  her,  is  not  of  the  truth,  nor 
shall  attain  to  the  truth.  But  whosoever  being 
of^  this  .vorld  has  intercourse  with  woman,  shall 
not  attain  to  the  truth,  because  he  has  so  acted 
under  the  power  of  concupiscence."  On  this 
account,  they  teil  us  that  it  is  necessary  for  us 
whom  they  call  animal  men,  and  describe  as 
being  of  the  world,  to  practise  continence  and 
good  works,  that  by  this  means  we  may  attain  at 
length  to  the  intermediate  habitation,  but  that 
to  them  who  are  called  "  the  spiritual  and  per- 
fect "  such  a  course  of  conduct  is  not  at  all 
necessary.  For  it  is  not  conduct  of  any  kind 
which  leads  into  the  Pleroma,  but  the  seed  sent 
forth  thence  in  a  feeble,  immature  state,  and 
here  brought  to  perfection. 

CHAP.    VII. THE    MOTHER   ACH.4M0TH,   WHEN   ATX 

HER  SEED  ARE  PERFECTED,  SHALL  PASS  INTO 
THE  PLEROMA,  ACCOMPANIED  BY  THOSE  MEN 
WHO  ARE  spiritual;  THE  DEMIURGE,  WITH 
ANIMAL  MEN,  SHALL  PASS  INTO  THE  INTERME- 
DIATE HABITATION;  BUT  ALL  MATERIAL  MEN 
SHALL  GO  INTO  CORRUPTION.  THEIR  BLASPHE- 
MOUS OPINIONS  AGAINST  THE  TRUE  INCARNA- 
TION OF  CHRIST  BY  THE  VIRGIN  MARY.  THEIR 
VIEWS  AS  TO  THE  PROPHECIES.  STUPID  IGNO- 
RANCE   OF   THE    DEMIURGE. 

I.  When  all  the  seed  shall  have  come  to  per- 
fection, they  state  that  then  their  mother  Acha- 
moth  shall  pass  from  the  intermediate  place,  and 
enter  in  within  the  Pleroma,  and  shall  receive  as 
her  spouse  the  Saviour,  who  sprang  from  all  the 
yEons,  that  thus  a  conjunction  may  be  formed 
between  the  Saviour  and  Sophia,  that  is,  Acha- 
moth.  These,  then,  are  the  bridegroom  and 
bride,  while  the  nuptial  chamber  is  the  full  ex- 
tent of  the  Pleroma.  The  spiritual  seed,  again, 
being  divested  of  their  animal  souls,-  and  becom- 
ing intelligent  spirits,  shall  in  an  irresistible  and 
invisil)le  manner  enter  in  within  the  Pleroma, 
and  be  bestowed  as  brides  on  those  angels  who 
wait  upon  the  Saviour.  The  Demiurge  himself 
will  pass  into  the  place  of  his  mother  Sophia  ;  ^ 
that  is,  the  intermediate  habitation.  In  this 
intermediate  place,  also,  shall  the  souls  of  the 
righteous  repose ;  but  nothing  of  an  animal 
nature  shall  find  admittance  to  the  Pleroma. 
^Vhen  these  things  have  taken  place  as  described, 
then  shall  that  fire  which  lies  hidden  in  the  world 
blaze  forth  and  burn ;  and  while  destroying  all 
matter,  shall  also  be  extinguished  along  with  it, 
and  ha\e  no  fiirther  existence.  They  at^rm  that 
the  Demiurge  was  acquainted  with  none  of  these 
thinijs  before  the  advent  of  the  Saviour. 


'  Comp.  John  xvii.  i6.  The  Valentinians,  while  in  the  world, 
claimed  to  be  not  of  the  world,  as  animal  men  were. 

-  Their  spiritual  substance  was  received  from  Achamoth;  their 
animal  souls  were  created  by  the  Demiurge.  These  are  now  sepa- 
rated; the  spirit  enters  the  Pleroma,  while  the  soul  remains  in  heaven. 

^  Viz.,  Achamoth. 


2.  There  are  also  some  who  maintain  that  he 
also  produced  Christ  as  his  own  proper  son,  but 
of  an  animal  nature,  and  that  mention  was-* 
made  of  him  by  the  prophets.  This  Christ 
passed  through  Mary  5  just  as  water  flows  through 
a  tube  ;  and  there  descended  upon  him  in  the 
form  of  a  dove  at  the  time  of  his  baptism,  that 
Saviour  who  belonged  to  the  Pleroma,  and  was 
formed  by  the  combined  efforts  of  all  its  inhabit- 
ants. In  him  there  existed  also  that  spiritual 
seed  which  proceeded  from  Achamoth.  They 
hold,  accordingly,  that  our  Lord,  while  preserv- 
ing the  type  of  the  first-begotten  and  primary 
tetrad,  was  compounded  of  these  four  substances, 
—  of  that  which  is  spiritual,  in  so  far  as  He  was 
from  Achamoth ;  of  that  which  is  animal,  as 
being  from  the  Demiurge  by  a  special  dispensa- 
tion, inasmuch  as  He  was  formed  [corporeally] 
with  unspeakable  skill ;  and  of  the  Saviour,  as 
respects  that  dove  which  descended  upon  Him. 
He  also  continued  free  from  all  suffering,  since 
indeed  it  was  not  possible  that  He  should  suffer 
who  was  at  once  incomprehensible  and  invisible. 
And  for  this  reason  the  Spirit  of  Christ,  who  had 
been  placed  within  Him,  was  taken  away  when 
He  was  brought  before  Pilate.  They  maintain, 
further,  that  not  even  the  seed  which  He  had 
received  from  the  mother  [Achamoth]  was  sub- 
ject to  suffering ;  for  it,  too,  was  impassible,  as 
being  spiritual,  and  invisible  even  to  the  Demi- 
urge himself.  It  follows,  then,  according  to 
them,  that  the  animal  Christ,  and  that  which 
had  been  formed  mysteriously  by  a  special  dis- 
pensation, underwent  suffering,  that  the  mother 
might  exhibit  through  him  a  type  of  the  Christ 
above,  namely,  of  him  who  extended  himself 
through  Stauros,*^  and  imparted  to  Achamoth 
shape,  so  far  as  substance  was  concerned.  For 
they  declare  that  all  these  transactions  were 
counterparts  of  what  took  place  above. 

3.  They  maintain,  moreover,  that  those  souls 
which  possess  the  seed  of  Achamoth  are  superior 
to  the  rest,  and  are  more  dearly  loved  by  the 
Demiurge  than  others,  while  he  knows  not  the 
true  cause  thereof,  but  imagines  that  they  are 
what  they  are  through  his  favour  towards  them. 
Wherefore,  also,  they  say  he  distributed  them  to 
prophets,  priests,  and  kings ;  and  they  declare 
that  many  things  were  spoken  ?  by  this  seed 
through  the  prophets,  inasmuch  as  it  was  en- 
dowed with  a  transcendently  lofty  nature.     The 


*  A  Syriac  fragment  here  reads,  "  He  spake  by  the  prophets 
through  hun." 

5  "  Thus,"  says  Harvey,  "  we  may  trace  back  to  the  Gnostic 
period  the  Apollinarian  error,  closely  allied  to  the  Docetic,  that  the 
body  of  Christ  was  not  derived  from  the  blessed  Virgin,  but  that  it 
was  of  heavenly  substance,  and  was  only  brought  forth  into  the  world 
through  her  instrumentality." 

<>  By  thus  extending  himself  through  Stauros,  who  bounded  the 
Pleroma,  the  Christ  above  became  the  type  of  the  Christ  below,  who 
was  extended  upon  the  cross 

7  Billius,  following  the  old  Latin  version,  reads,  "  They  interpret 
many  things,  spoken  by  the  prophets,  of  this  seed." 


3-6 


IRENiEUS    AGAINST    HERESIES. 


mother  also,  they  say,  spake  much  about  things 
above,  and  that  both  through  him  and  through 
the  souls  which  were  formed  by  him.  Then, 
again,  they  divide  the  prophecies  [into  different 
classes],  maintaining  that  one  portion  was  uttered 
by  the  mother,  a  second  by  her  seed,  and  a  third 
by  the  Demiurge.  In  like  manner,  they  hold 
that  Jesus  uttered  some  things  under  the  influ- 
ence of  the  Saviour,  others  under  that  of  the 
mother,  and  others  still  under  that  of  the  Demi- 
urge, as  we  shall  show  further  on  in  our  work. 

4.  The  Demiurge,  while  ignorant  of  those 
things  which  were  higher  than  himself,  was  indeed 
excited  by  the  announcements  made  [through 
the  prophets],  but  treated  them  with  contempt, 
attributing  them  sometimes  to  one  cause  and 
sometimes  to  another;  either  to  the  prophetic 
spirit  (which  itself  possesses  the  power  of  self- 
excitement)  ,  or  to  [mere  unassisted]  man,  or  that 
it  was  simply  a  crafty  device  of  the  lower  [and 
baser  order  of  men].'  He  remained  thus  igno- 
rant until  the  appearing  of  the  Lord.  But  they 
relate  that  when  the  Saviour  came,  the  Demiurge 
learned  all  things  from  Him,  and  gladly  with  all 
his  power  joined  himself  to  Him.  They  main- 
tain that  he  is  the  centurion  mentioned  in  the 
Gospel,  who  addressed  the  Saviour  in  these  words  : 
"  For  I  also  am  one  having  soldiers  and  servants 
under  my  authority  ;  and  whatsoever  I  command 
they  do."  ^  They  further  hold  that  he  will  con- 
tinue administering  the  affairs  of  the  world  as 
long  as  that  is  fitting  and  needful,  and  specially 
that  he  may  exercise  a  care  over  the  Church ; 
while  at  the  same  time  he  is  influenced  by  the 
knowledge  of  the  reward  prepared  for  him, 
namely,  that  he  may  attain  to  the  habitation  of 
his  mother. 

5.  They  conceive,  then,  of  three  kinds  of  men, 
spiritual,  material,  and  animal,  represented  by 
Cain,  Abel,  and  Seth.  These  three  natures  are 
no  longer  found  in  one  person, ^  but  constitute 
various  kinds  [of  men].  The  material  goes,  as  a 
matter  of  course,  into  corruption.  The  animal,  if 
it  make  choice  of  the  better  part,  finds  repose  in 
the  intermediate  place  ;  but  if  the  worse,  it  too 
shall  pass  into  destruction.  But  they  assert  that 
the  spiritual  principles  which  have  been  sown  by 
Achamoth,  being  disciplined  and  nourished  here 
from  that  time  until  now  in  righteous  souls  (be- 
cause when  given  forth  by  her  they  were  yet  but 
weak),  at  last  attaining  to  perfection,  shall  be 
given  as  brides  to  the  angels  of  the  Saviour, 
while  their  animal  souls  of  necessity  rest  for  ever 
with  the  Demiurge  in  the  intermediate  place. 
And  again   subdividing  the  animal  souls  them- 

'  Such  appears  to  be  the  meaning  of  this  sentence,  but  the  origi- 
nal is  very  obscure.  The  writer  seems  to  refer  to  the  spiritual,  the 
animal,  and  the  material  classes  of  men,  and  to  imply  that  the  Demi- 
urge supposed  some  propehcies  to  be  due  to  one  of  these  classes,  and 
some  to  the  others. 

2  Matt.  viii.  9;   Luke  vii.  8. 

3  As  was  the  case  at  first,  in  Adam. 


selves,  they  say  that  some  are  by  nature  good, 
and  others  by  nature  evil.  The  good  are  those 
who  become  capable  of  receiving  the  [spiritual] 
seed  ;  the  evil  by  nature  are  those  wb  j  are  never 
able  to  receive  that  seed, 

CHAP.     VIII. HOW     THE     VALEI-JTINIANS     PERVERT 

THE     SCRIPTURES    TO     SUPPORT    THEIR    OWN     IM- 
PIOUS   OPINIONS. 

1.  Such,  then,  is  their  system,  which  neither 
the  prophets  announced,  nor  the  Lord  taught, 
nor  the  apostles  delivered,  but  of  which  they 
boast  that  beyond  all  others  they  have  a  perfect 
knowledge.  They  gather  their  views  from  other 
sources  than  the  Scriptures  ;  '^  and,  to  use  a  com- 
mon proverb,  they  strive  to  weave  ropes  of  sand, 
while  they  endeavour  to  adapt  with  an  air  of 
probability  to  their  own  peculiar  assertions  the 
parables  of  the  Lord,  the  sayings  of  the  prophets, 
and  the  words  of  the  apostles,  in  order  that  their 
scheme  may  not  seem  altogether  without  sup- 
port. In  doing  so,  however,  they  disregard  the 
order  and  the  connection  of  the  Scriptures,  and 
so  far  as  in  them  lies,  dismember  and  destroy  the 
truth.  By  transferring  passages,  and  dressing 
them  up  anew,  and  making  one  thing  out  of  an- 
other, they  succeed  in  deluding  many  through 
their  wicked  art  in  adapting  the  oracles  of  the 
Lord  to  their  opinions.  Their  manner  of  acting 
is  just  as  if  one,  when  a  beautiful  image  of  a 
king  has  been  constructed  by  some  skilful  artist 
out  of  precious  jewels,  should  then  take  this  like- 
ness of  the  man  all  to  pieces,  should  re-arrange 
the  gems,  and  so  fit  them  together  as  to  make 
them  into  the  form  of  a  dog  or  of  a  fox,  and  even 
that  but  poorly  executed  ;  and  should  then  main- 
tain and  declare  that  f/its  was  the  beautiful  image 
of  the  king  which  the  skilful  artist  constructed, 
pointing  to  the  jewels  which  had  been  admirably 
fitted  together  by  the  first  artist  to  form  the  image 
of  the  king,  but  have  been  with  bad  effect  trans- 
ferred by  the  latter  one  to  the  shape  of  a  dog, 
and  by  thus  exhibiting  the  jewels,  should  de- 
ceive the  ignorant  who  had  no  conception  what 
a  king's  form  was  like,  and  persuade  them  that 
that  miserable  likeness  of  the  fox  was,  in  fact, 
the  beautiful  image  of  the  king.  In  like  manner 
do  these  persons  patch  together  old  wives'  fables, 
and  then  endeavour,  by  violently  drawing  away 
from  their  proper  connection,  words,  expressions, 
and  parables  whenever  found,  to  adapt  the  ora- 
cles of  God  to  their  baseless  fictions.  We  have 
already  stated  how  far  they  proceed  in  this  way 
with  respect  to  the  interior  of  the  Pleroma. 

2.  Then,  again,  as  to  those  things  outside  of 
their  Bleroma,  the  following  are  some  specimens 
of  what  they  attempt  to  accommodate  out  of  the 
Scriptures  to  their  opinions.     They  affirm  that 

*  Literally,  "  reading  from  things  unwritten." 


IREN^US    AGAINST   HERESIES. 


327 


the  Lord  came  in  ilic  last  times  of  the  world  to 
endure  suffering,  for  this  end,  that  He  might  in- 
dicate the  passion  which  occurred  to  the  last  of 
the  yEons,  and  might  l)y  His  own  end  announce 
the  cessation  of  that  disturbance  which  had  risen 
among  the  yEons.  They  maintain,  further,  that 
that  girl  of  twelve  years  old,  the  daughter  of  the 
ruler  of  the  synagogue,'  to  whom  the  Lord  ap- 
proached and  raised  her  from  the  dead,  was  a 
type  of  Achamoth,  to  whom  their  Christ,  by  ex- 
tending himself,  imparted  shape,  and  whom  he 
led  anew  to  the  perception  of  that  light  which 
had  forsaken  her.  And  that  the  Saviour  appeared 
to  her  when  she  lay  outside  of  the  Pleroma  as 
a  kind  of  al)ortion,  they  affirm  Paul  to  have  de- 
clared in  his  Epistle  to  the  Corinthians  [in  these 
words],  "And  last  of  all,  He  appeared  to  me 
also,  as  to  one  born  out  of  due  time."  ^  Again, 
the  coming  of  the  Saviour  with  His  attendants  to 
Achamoth  is  declared  in  like  manner  by  him  in 
the  same  Epistle,  when  he  says,  "A  woman  ought 
to  have  a  veil  upon  her  head,  because  of  the 
angels."  ^  Now,  that  Achamoth,  when  the  Sav- 
iour came  to  her,  drew  a  veil  over  herself 
through  modesty,  Moses  rendered  manifest  when 
he  put  a  veil  upon  his  face.  Then,  also,  they 
say  that  the  passions  which  she  endured  were 
indicated  by  the  Lord  upon  the  cross.  Thus, 
when  He  said,  "  My  God,  my  God,  why  hast 
Thou  forsaken  Me  ?  "  *  He  simply  sliowed  that 
Sophia  was  deserted  by  the  light,  and  was  re- 
strained by  Horos  from  making  any  advance  for- 
ward. Her  anguish,  again,  was  indicated  when 
He  said,  "  My  soul  is  exceeding  sorrowful,  even 
unto  death  ;  "  s  her  fear  by  the  words,  "  Eather, 
if  it  be  possible,  let  this  cup  pass  from  Me  ;"  ^ 
and  her  perplexity,  too,  when  He  said,  "  And 
what  I  shall  say,  I  know  not."  ? 

3.  And  they  teach  that  He  pointed  out  the 
three  kinds  of  men  as  follows  :  the  material, 
when  He  said  to  him  that  asked  Him,  "  Shall  I 
follow  Thee  ?  "  '^  "  The  Son  of  man  hath  not 
where  to  lay  His  head;"  —  the  animal,  when 
He  said  to  him  that  declared,  "  I  will  follow 
Thee,  but  suffer  me  first  to  bid  them  farewell 
that  are  in  my  house,"  "  No  man,  putting  his 
hand  to  the  plough,  and  looking  back,  is  fit  for 
the  kingdom  of  heaven "  ^  (for  this  man  they 
declare  to  be  of  the  intermediate  class,  even  as 
they  do  that  other  who,  though  he  professed  to 


'  Luke  viii.  41. 

2  I  Cor.  XV.  8. 

3  I  Cor.  xi.  10.  Ireneeus  here  reads  icoiAvniun,  veil,  instead  of 
k^nvaiav,  potver,  as  in  the  received  text.  [An  interesting  fact,  as  it 
betokens  an  old  gloss,  vifhich  may  have  slipped  into  the  text  of  some 
ancient  Mss.] 

■»  Matt,  xxvii.  46. 

5  Matt.  xxvi.  38. 

6  Matt.  xxvi.  39. 

'  John  xii.  27.     The  Valentinians  seem,  for  their  own  purposes, 
to  have  added  ouk  oi5a  to  this  text. 
^  Luke  ix.  57,  58. 
9  Luke  ix.  61,  62. 


have  wrought  a  large  amount  of  righteousness, 
yet  refused  to  follow  Him,  and  was  so  overcome 
by  [the  love  of]  riches,  as  never  to  reach  per- 
fection) —  this  one  it  pleases  them  to  place  in 
the  animal  class  ;  —  the  spiritual,  again,  when 
He  said,  "  Let  the  dead  bury  their  dead,  but  go 
thou  and  preach  the  kingdom  of  God,"  '°  and 
when  He  said  to  Zaccheus  the  publican,  "  Make 
haste,  and  come  down,  for  to-day  I  must  abide 
in  thine  house""  —  for  these  they  declared  to 
have  belonged  to  the  spiritual  class.  Also  the 
parable  of  the  leaven  which  the  woman  is  de- 
scribed as  having  hid  in  three  measures  of  meal, 
they  declare  to  make  manifest  the  three  classes. 
Eor,  according  to  their  teaching,  the  woman 
represented  Sophia  ;  the  three  measures  of  meal, 
the  three  kinds  of  men  —  spiritual,  animal,  and 
material ;  while  the  leaven  denoted  the  Saviour 
Himself.  Paul,  too,  very  plainly  set  forth  the 
material,  animal,  and  spiritual,  sa\ing  in  one 
place,  "  As  is  the  earthy,  such  are  they  also  that 
are  earthy ;  "  '^  and  in  another  place,  "  But  the 
animal  man  receiveth  not  the  things  of  the 
Spirit ;  "  '^  and  again  :  "  He  that  is  spiritual 
judgeth  all  things."'-*  And  this,  "The  animal 
man  receiveth  not  the  things  of  the  Spirit,"  they 
affirm  to  have  been  spoken  concerning  the 
Demiurge,  who,  as  being  animal,  knew  neither 
his  mother  who  was  spiritual,  nor  her  seed,  nor 
the  yEons  in  the  Pleroma.  And  that  the  Saviour 
received  first-fruits  of  those  whom  He  was  to 
save,  Paul  declared  when  he  said,  "  And  if  the 
first-fruits  be  holy,  the  lump  is  also  holy,"  '5 
teaching  that  the  expression  "  first-fruits "  de- 
noted that  which  is  spiritual,  but  that  "  the 
lump "  meant  us,  that  is,  the  animal  Church, 
the  lump  of  which  they  say  He  assumed,  and 
blended  it  with  Himself,  inasmuch  as  He  is 
"  the  leaven." 

4.  Moreover,  that  Achamoth  wandered  be- 
yond the  Pleroma,  and  received  form  from 
Christ,  and  was  sought  after  by  the  Saviour,, 
they  declare  that  He  indicated  when  He  said, 
that  He  had  come  after  that  sheep  which  was 
gone  astray."^  Eor  they  explain  the  wandering 
sheep  to  mean  their  mother,  by  whom  they 
represent  the  Church  as  having  been  sown.  The 
wandering  itself  denotes  her  stay  outside  of  the 
Pleroma  in  a  state  of  varied  passion,  from  which 
they  maintain  that  matter  derived  its  origin. 
The  woman,  again,  who  sweeps  the  house  and 
finds  the  piece  of  money,  they  declare  to  denote 
the  Sophia  above,  who,  having  lost  her  enthy- 
mesis,   afterwards    recovered   it,   on   all   things 


'°  Luke  ix.  60. 

11  Luke  xix.  5. 

12  I  Cor.  XV.  48, 
'3  I  Cor.  ii.  14. 
'"l  I  Cor.  ii.  15. 
t''  Rom.  .xi.  16. 
I''  Luke  XV.  4,  8 


,28 


IREN^US    AGAINST    HERESIES. 


being  purified  by  the  advent  of  the  Saviour. 
Wherefore  this  substance  also,  according  to 
them,  was  reinstated  in  Pleroma.  They  say, 
too,  that  Simeon,  "  who  took  Christ  into  his 
arms,  and  gave  thanks  to  God,  and  said,  Lord, 
now  lettest  Thou  Thy  servant  depart  in  peace, 
according  to  Thy  word,"  '  was  a  type  of  the 
Demiurge,  who,  on  the  arrival  of  the  Saviour, 
learned  his  own  change  of  place,  and  gave 
thanks  to  Bythus.  They  also  assert  that  by 
Anna,  who  is  spoken  of  in  the  gospel^  as  a 
prophetess,  and  who,  after  living  seven  years 
with  her  husband,  passed  all  the  rest  of  her  life 
in  widowhood  until  she  saw  the  Saviour,  and 
recognised  Him,  and  spoke  of  Him  to  all,  was 
most  plainly  indicated  Achamoth,  who,  having 
for  a  little  while  looked  upon  the  Saviour  with 
His  associates,  and  dwelling  all  the  rest  of  the 
time  in  the  intermediate  place,  waited  for  Him 
till  He  should  come  again,  and  restore  her  to 
her  proper  consort.  Her  name,  too,  was  indi- 
cated by  the  Saviour,  when  He  said,  "  Yet  wis- 
dom is  justified  by  her  children."  ^  This,  too, 
was  done  by  Paul  in  these  words,  "  But  we  speak 
wisdom  among  them  that  are  perfect."  *  They 
declare  also  that  Paul  has  referred  to  the  con- 
junctions within  the  Pleroma,  showing  them  forth 
by  means  of  one  ;  for,  when  writing  of  the  con- 
jugal union  in  this  life,  he  expressed  himself 
thus :  "  This  is  a  great  mystery,  but  I  speak 
concerning  Christ  and  the  Church."  5 

5.  Further,  they  teach  that  John,  the  disciple 
of  the  Lord,  indicated  the  first  Ogdoad,  express- 
ing themselves  in  these  words  :  John,  the  dis- 
ciple of  the  Lord,  wishing  to  set  forth  the  origin 
of  all  things,  so  as  to  explain  how  the  Father 
produced  the  whole,  lays  down  a  certain  princi- 
ple, —  that,  namely,  which  was  first-begotten  by 
God,  which  Being  he  has  termed  both  the  only- 
begotten  Son  and  God,  in  whom  the  Father, 
after  a  seminal  manner,  brought  forth  all  things. 
By  him  the  Word  was  produced,  and  in  him  the 
whole  substance  of  the  ^'Eons,  to  which  the  Word 
himself  afterwards  imparted  form.  Since,  there- 
fore, he  treats  of  the  first  origin  of  things,  he 
rightly  proceeds  in  his  teaching  from  the  begin- 
ning, that  is,  from  God  and  the  Word.  And  he 
expresses  himself  thus  :  "  In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God  ;  the  same  was  in  the  beginning 
with  God."  ^  Having  first  of  all  distinguished 
these  three  —  God,  the  Beginning,  and  the 
Word  —  he  again  unites  them,  that  he  may  ex- 
hibit the  production  of  each  of  them,  that  is,  of 
the  Son  and  of  the  Word,  and  may  at  the  same 


■  Luke  ii.  28. 
-  Luke  ii.  36. 
3  Luke  vii.  35. 
*  I  Cor.  ii.  6. 
5  Eph.  V.  32. 
*>  John  i.  1,2. 


time  show  their  union  with  one  another,  and 
with  the  Father.  For  "  the  beginning  "  is  in  the 
Father,  and  of  the  Father,  while  "  the  Word  "  is 
in  the  beginning,  and  of  the  beginning.  Very 
properly,  then,  did  he  say,  "  In  the  beginning 
was  the  Word,"  for  He  was  in  the  Son ;  "  and 
the  Word  was  with  God,"  for  He  was  the  begin- 
ning ;  "  and  the  Word  was  God,"  of  course,  for 
that  which  is  begotten  of  God  is  God.  "  The 
same  was  in  the  beginning  with  God"  —  this 
clause  discloses  the  order  of  production.  "  All 
things  were  made  by  Him,  and  without  Him  was 
nothing  made  ;  "  7  for  the  Word  was  the  author 
of  form  and  beginning  to  all  the  ^ons  that  came 
into  existence  after  Him.  But  "  what  was  made 
in  Him,"  says  John,  "is  life."^  Here  again  he 
indicated  conjunction ;  for  all  things,  he  said, 
were  made  l>y  Him,  but  /«  Him  was  life.  This, 
then,  which  is  in  Him,  is  more  closely  connected 
with  Him  than  those  things  which  were  simply 
made  by  Him,  for  it  exists  along  with  Him,  and 
is  developed  by  Him.  When,  again,  he  adds, 
"  And  the  life  was  the  light  of  men,"  while  thus 
mentioning  Anthropos,  he  indicated  also  Ec- 
clesia  by  that  one  expression,  in  order  that,  by 
using  only  one  name,  he  might  disclose  their 
fellowship  with  one  another,  in  virtue  of  their 
conjunction.  For  Anthropos  and  Ecclesia  spring 
from  Logos  and  Zoe.  Moreover,  he  styled  life 
(Zoe)  the  light  of  men,  because  they  are  en- 
lightened by  her,  that  is,  formed  and  made 
manifest.  This  also  Paul  declares  in  these  words  : 
"  For  whatsoever  doth  make  manifest  is  light."  ^ 
Since,  therefore,  Zoe  manifested  and  begat  both 
Anthropos  and  Ecclesia,  she  is  termed  their  light. 
Thus,  then,  did  John  by  these  words  reveal  both 
other  things  and  the  second  Tetrad,  Logos  and 
Zoe,  Anthropos  and  Ecclesia.  And  still  further, 
he  also  indicated  the  first  Tetrad.  For,  in  dis- 
coursing of  the  Saviour,  and  declaring  that  all 
things  beyond  the  Pleroma  received  form  from 
Him,  he  says  that  He  is  the  fruit  of  the  entire 
Pleroma.  For  he  styles  Him  a  "  light  which 
shineth  in  darkness,  and  which  was  not  compre- 
hended " '°  by  it,  inasmuch  as,  when  He  imparted 
form  to  all  those  things  which  had  their  origin 
from  passion.  He  was  not  known  by  it."  He  also 
styles  Him  Son,  and  Aletheia,  and  Zoe,  and  the 
"Word  made  flesh,  whose  glory,"  he  says,  "we 
beheld  ;  and  His  glory  was  as  that  of  the  Only- 
begotten  (given  to  Him  by  the  Father),  full  of 
grace  and  truth."  •-     (But  what  John  really  does 


7  John  i.  3. 

^  John  i.  3,  4.     The  punctuation  here  followed  is  different  from 
that  commonly  adopted,  but  is  found  in  many  of  the  Fathers,  and  in 
some  of  the  most  ancient  MSS. 
9  Eph.  V.  13. 
'°  John  i.  5. 

II  utt'  aurrjs,  occurring  twice,  is  rendered  both  times  in  the  old  Latin 
version,  "  ab  eis."     The   reference  is  to  (TKOTia,  darkness,  i.e.,  all 
those  not  belonging  to  the  spiritual  seed, 
i^  Comp.  John  i.  14. 


IREN^US   AGAINST   HERESIES. 


329 


say  is  this  :  "  And  the  Word  was  made  flesh,  and 
dwelt  among  us ;  and  we  beheld  His  glory,  the 
glory  as  of  the  only-begotten  of  the  Father,  full  of 
grace  and  truth."  ')  Thus,  then,  does  he  [ac- 
cording to  them]  distinctly  set  forth  the  first 
Tetrad,  when  he  speaks  of  the  Father,  and 
Charis,  and  Monogenes,  and  Aletheia.  In  this 
way,  too,  does  John  tell  of  the  first  Ogdoad,  and 
that  which  is  the  mother  of  all  the  ^ons.  For 
he  mentions  the  Father,  and  Charis,  and  Mono- 
genes,  and  Aletheia,  and  Logos,  and  Zoe,  and 
Anthropos,  and  Ecclesia.  Such  are  the  views  of 
Ptolemxus.- 

CHAP.    IX.  REFUTATION    OF    THE    IMPIOUS    INTER- 
PRETATIONS   OF   THESE    HERETICS. 

1.  You  see,  my  friend,  the  method  which 
these  men  employ  to  deceive  themselves,  while 
they  abuse  the  Scriptures  by  endeavouring  to 
support  their  own  system  out  of  them.  For 
this  reason,  I  have  brought  forward  their  modes 
of  expressing  themselves,  that  thus  thou  mightest 
understand  the  deceitfulness  of  their  procedure, 
and  the  wickedness  of  their  error.  For,  in  the 
first  place,  if  it  had  been  John's  intention  to  set 
forth  that  Ogdoad  above,  he  would  surely  have 
preserved  the  order  of  its  production,  and  would 
doubtless  have  placed  the  primary  Tetrad  first, 
as  being,  according  to  them,  most  venerable, 
and  would  then  have  annexed  the  second,  that, 
by  the  sequence  of  the  names,  the  order  of  the 
Ogdoad  might  be  exhibited,  and  not  after  so 
long  an  interval,  as  if  forgetful  for  the  moment ; 
and  then  again  calling  the  matter  to  mind,  he, 
last  of  all,  made  mention  of  the  primary  Tetrad. 
In  flie  next  place,  if  he  had  meant  to  indicate 
their  conjunctions,  he  certainly  would  not  have 
omitted  the  name  of  Ecclesia ;  while,  with  re- 
spect to  the  other  conjunctions,  he  either  would 
have  been  satisfied  with  the  mention  of  the  male 
[^ons]  (since  the  others  [like  Ecclesia]  might 
be  understood),  so  as  to  preserve  a  uniformity 
throughout ;  or  if  he  enumerated  the  conjunc- 
tions of  the  rest,  he  would  also  have  announced 
the  spouse  of  Anthropos,  and  would  not  have 
left  us  to  find  out  her  name  by  divination. 

2.  The  fallacy,  then,  of  this  exposition  is 
manifest.     For  when  John,  proclaiming  one  God, 

•  the  Almighty,  and  one  Jesus  Christ,  the  Only- 
begotten,  by  whom  all  things  were  made,  de- 
clares that  this  was  the  Son  of  God,  this  the 
Only-begotten,  this  the  Former  of  all  things, 
this  the  true  Light  who  enlighteneth  every  man, 
this  the  Creator  of  the  world,  this  He  that  came 
to  His  own,  this  He  that  became  flesh  and  dwelt 
among  us,  —  these  men,  by  a  plausible  kind  of 


'  This  is  parenthetically  inserted  by  the  author,  to  show  the  mis- 
quotation of  Scripture  by  these  heretics 

-  These  words  are  wanting  in  the  Greek,  but  are  inserted  in  the 
old  Latin  version. 


exposition,  perverting  these  statements,  maintain 
that  there  was  another  Monogenes,  according  to 
production,  whom  they  also  style  Arche.  They 
also  maintain  that  there  was  another  Saviour, 
and  another  Logos,  the  son  of  Monogenes,  and 
another  Christ  produced  for  the  re-establishment 
of  the  Pleroma.  Thus  it  is  that,  wresting  from 
the  truth  every  one  of  the  expressions  which 
have  been  cited,  and  taking  a  bad  advantage  of 
the  names,  they  have  transferred  them  to  their 
own  system  ;  so  that,  according  to  them,  in  all 
these  terms  John  makes  no  mention  of  the  Lord 
Jesus  Christ.  For  if  he  has  named  the  Father, 
and  Charis,  and  Monogenes,  and  Aletheia,  and 
Logos,  and  Zoe,  and  Anthropos,  and  Ecclesia, 
according  to  their  hypothesis,  he  has,  by  thus 
speaking,  referred  to  the  primary  Ogdoad,  in 
which  there  was  as  yet  no  Jesus,  and  no  Christ, 
the  teacher  of  John.  But  that  the  apostle  did 
not  speak  concerning  their  conjunctions,  but 
concerning  our  Lord  Jesus  Christ,  whom  he  also 
acknowledges  as  the  Word  of  God,  he  himself 
has  made  evident.  For,  summing  up  his  state- 
ments respecting  the  Word  previously  mentioned 
by  him,  he  further  declares,  "  And  the  \\'ord  was 
made  flesh,  and  dwelt  among  us."  But,  accord- 
ing to  their  hypothesis,  the  Word  did  not  become 
flesh  at  all,  inasmuch  as  He  never  went  outside 
of  the  Pleroma,  but  that  Saviour  [became  flesh] 
who  was  formed  by  a  special  dispensation  [out 
of  all  the  yEons],  and  was  of  later  date  than  the 
Word. 

3.  Learn  then,  ye  foolish  men,  that  Jesus  who 
suffered  for  us,  and  who  dwelt  among  us,  is 
Himself  the  Word  of  God.  For  if  any  other  of 
the  .^ons  had  become  flesh  for  our  salvation,  it 
would  have  been  probable  that  the  apostle  spoke 
of  another.  But  if  the  Word  of  the  Father  who 
descended  is  the  same  also  that  ascended,  He, 
namely,  the  Only-begotten  Son  of  the  only  God, 
who,  according  to  the  good  pleasure  of  the 
Father,  became  flesh  for  the  sake  of  men,  the 
apostle  certainly  does  not  speak  regarding  any 
other,  or  concerning  any  Ogdoad,  but  respecting 
our  Lord  Jesus  Christ.  For,  according  to  them, 
the  Word  did  not  originally  become  flesh.  For 
they  maintain  that  the  Saviour  assumed  an  ani- 
mal body,  formed  in  accordance  with  a  special 
dispensation  by  an  unspeakable  providence,  so 
as  to  become  visible  and  palpable.  Bi\t /^es/i  is 
that  which  was  of  old  formed  for  Adam  by  God 
out  of  the  dust,  and  it  is  this  that  John  has  de- 
clared the  ^^'ord  of  God  became.  Thus  is  their 
primary  and  first-begotten  Ogdoad  brought  to 
nought.  For,  since  Logos,  and  Monogenes.  and 
Zoe,  and  Phos,  and  Soter,  and  Christus,  and  the 
Son  of  God,  and  He  who  became  incarnate  for 
us,  have  been  proved  to  be  one  and  the  same, 
the  Ogdoad  which  they  have  built  up  at  once 
falls  to   pieces.     And  when  this   is   destroyed, 


IREN/EUS    AGAINST    HERESIES. 


their  whole  system  sinks  into  ruin,  —  a  system 
which  they  falsely  dream  into  existence,  and 
thus  inflict  injury  on  the  Scriptures,  while  they 
build  up  their  own  hypothesis. 

4.  Then,  again,  collecting  a  set  of  expressions 
and  names  scattered  here  and  there  [in  Scrip- 
ture], they  twist  them,  as  we  have  already  said, 
from  a  natural  to  a  non-natural  sense.  In  so 
doing,  they  act  like  those  who  bring  forward 
any  kind  of  hypothesis  they  fancy,  and  then  en- 
deavour to  support '  them  out  of  the  poems  of 
Homer,  so  that  the  ignorant  imagine  that  Homer 
actually  composed  the  verses  bearing  upon  that 
hypothesis,  which  has,  in  fact,  been  but  newly 
constructed  ;  and  many  others  are  led  so  far  by 
the  regularly- formed  sequence  of  the  verses,  as 
to  doubt  whether  Homer  may  not  have  com- 
posed them.  Of  this  kind-  is  the  following 
passage,  where  one,  describing  Hercules  as  hav- 
ing been  sent  by  Eurystheus  to  the  dog  in  the 
infernal  regions,  does  so  by  means  of  these 
Homeric  verses,  —  for  there  can  be  no  objection 
to  our  citing  these  by  way  of  illustration,  since 
the  same  sort  of  attempt  appears  in  both  :  — 

"  Thus  saying,  there  sent  forth  from  his  house  deeply 
groaning."  —  Od.,  x.  76. 

"  The  hero  Hercules  conversant  with  mighty  deeds." 
—  Od.,  xxi.  26. 

Eurystheus,  the  son  of  Sthenelus,  descended  from 
Perseus." — //.,  xix.  123. 

"  That  he  might  bring  from  Erebus  the  dog  of  gloomy 
Pluto."  —  //.,  viii.  36S. 

"  And  he  advanced  like  a  mountain-bred  lion  confi- 
dent of  strength." — Od.,  vi.  130. 

"  Rapidlv  through  the  city,  while  all  his  friends  fol- 
lowed."—  //.,  xxiv.  327. 

"  Both  maidens,  and  youths,  and  much-enduring  old 
men." —  Od.,  xi.  38. 

"  Mourning  for  him  bitterly  as  one  going  forward  to 
death."  —  //.,  xxiv.  328. 

"But  Mercury  and  the  blue-eyed  Minerva  conducted 
him."  —  Od.,  xi.  626. 

"  For  she  knew  the  mind  of  her  brother,  how  it  la- 
boured with  grief."  —  //.,  ii.  409. 

Now,  what  simple-minded  man,  I  ask,  would  not 
be  led  away  by  such  verses  as  these  to  think  that 
Homer  actually  framed  them  so  with  reference 
to  the  subject  indicated?  But  he  who  is  ac- 
quainted with  the  Homeric  writings  will  recognise 
the  verses  indeed,  but  not  the  subject  to  which 
they  are  applied,  as  knowing  that  some  of  them 
were  spoken  of  Ulysses,  others  of  Hercules  him- 
self, others  still  of  Priam,  and  others  again  of 
Menelaus  and  Agamemnon.  P.ut  if  he  takes 
them  and  restores  each  of  them  to  its  proper 
position,  he  at  once  destroys  the  narrative  in 
question.     In  like  manner  he  also  who  retains 


'  It  is  difficult  to  give  an  exact  rendering  of  neAerar  in  this  pas- 
sage; the  old  I.at.  version  translates  it  by  meditari,  which  Massuet 
proposes  to  render  "  skilfully  to  fit." 

'  Tertullian  refers  {I'm-icri/).  l/eer.)  to  those  Homeric  centos  of 
which  a  specimen  follows.  We  have  given  each  line  as  it  stands  in 
the  original:  the  text  followed  by  Irenaeus  differs  slightly  from  the 
received  text. 


unchangeable  ^  in  his  heart  the  rule  of  the  truth 
which  he  received  by  means  of  baptism,  will 
doubtless  recognise  the  names,  the  expressions, 
and  the  parables  taken  from  the  Scriptures,  but 
will  by  no  means  acknowledge  the  blasphemous 
use  which  these  men  make  of  them.  For,  though 
he  will  acknowledge  the  gems,  he  will  certainly 
not  receive  the  fox  instead  of  the  likeness  of  the 
king.  But  when  he  has  restored  every  one  of 
the  expressions  quoted  to  its  proper  position,  and 
has  fitted  it  to  the  body  of  the  truth,  he  will  lay 
bare,  and  prove  to  be  without  any  foundation, 
the  figment  of  these  heretics. 

5 .  But  since  what  may  prove  a  finishing-stroke  ^ 
to  this  exhibition  is  wanting,  so  that  any  one,  on 
following  out  their  farce  to  the  end,  may  then  at 
once  append  an  argument  which  shall  overthrow 
it,  we  have  judged  it  well  to  point  out,  first  of 
all,  in  what  respects  the  very  fathers  of  this  fable 
differ  among  themselves,  as  if  they  were  inspired 
by  different  spirits  of  error.  For  this  very  fact 
forms  an  a  priori  proof  that  the  truth  proclaimed 
by  the  Church  is  immoveable,^  and  that  the  theo- 
ries of  these  men  are  but  a  tissue  of  falsehoods, 

CHAP.    X. UNITY   OF   THE    FAITH   OF  THE   CHURCH 

THROUGHOUT   THE   WHOLE    WORLD. 

r.  The  Church,  though  dispersed  throughout 
the  whole  world,  even  to  the  ends  of  the  earth, 
has  received  from  the  apostles  and  their  disciples 
this  faith  :  [She  believes]  in  one  God,  the  Father 
Almighty,  Maker  of  heaven,  and  earth,  and  the 
sea,  and  all  things  that  are  in  them  ;  and  in  one 
Christ  Jesus,  the  Son  of  God,  who  became  incar- 
nate for  our  salvation  ;  and  in  the  Holy  Spirit, 
who  proclaimed  through  the  prophets  the  disi^n- 
sations  *"  of  God,  and  the  advents,  and  the  birth 
from  a  virgin,  and  the  passion,  and  the  resurrec- 
tion from  the  dead,  and  the  ascension  into  heaven 
in  the  flesh  of  the  beloved  Christ  Jesus,  our  Lord, 
and  His  [future]  manifestation  from  heaven  in 
the  glory  of  the  Father  "  to  gather  all  things  in 
one,"  7  and  to  raise  up  anew  all  flesh  of  the 
whole  human  race,  in  order  that  to  Christ  Jesus, 
our  Lord,  and  God,  and  Saviour,  and  King,  ac- 
cording to  the  will  of  the  invisible  Father,  ''every 
knee  should  bow,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth,  and  that 
every  tongue  should  confess  "  '^  to  Him,  and  that 
He  should  execute  just  judgment  towards  all ; 
that  He  may  send  "spiritual  wickednesses," ^  and 


3  Literally, "  immoveable  in  himself,"  the  word  axXivri  being  used 
with  an  apparent  reference  to  the  original  meaning  of  xavova,  a  build- 
er's rule. 

*  The  meaning  of  the  word  aTroXvTpuxrn;  here  is  not  easily  deter- 
mined ;  but  it  is  probably  a  scenic  term  equivalent  to  airoAuo-is,  and 
may  be  rendered  as  above. 

5  [The  Creed,  in  the  sublime  simplicity  of  its  fundamental  articles, 
is  established;  that  is,  by  the  impossibility  of  framing  anything  to 
take  their  place.] 

6  "  Of  God  "  is  added  from  the  old  Latin. 

7  Eph.  i.  10. 

8  Phil.  ii.  10,  n. 

9  Eph.  vi,  12. 


IREN^US   AGAINST   HERESIES. 


v)J 


the  angels  who  transgressed  and  became  apos- 
tates, together  with  the  ungodly,  and  unrighteous, 
and  wicked,  and  profane  among  men,  into  ever- 
lasting fire ;  but  may,  in  the  exercise  of  His 
grace,  confer  immortality  on  the  righteous,  and 
holy,  and  those  who  have  kept  His  command- 
ments, and  have  persevered  in  His  love,  some 
from  the  beginning  [of  their  Christian  course], 
and  others  from  [the  date  of]  their  repentance, 
and  may  surround  them  with  everlasting  glory. 

2.  As  I  have  already  observed,  the  Church, 
having  received  this  preaching  and  this  faith, 
although  scattered  throughout  the  whole  world, 
yet,  as  if  occupying  but  one  house,  carefully 
preserves  it.  She  also  believes  these  points  [of 
doctrine]  just  as  if  she  had  but  one  soul,  and 
one  and  the  same  heart,  and  she  proclaims  them, 
and  teaches  them,  and  hands  them  down,  with 
perfect  harmony,  as  if  she  possessed  only  one 
mouth.  For,  although  the  languages  of  the 
world  are  dissimilar,  yet  the  import  of  the  tra- 
dition is  one  and  the  same.  For  the  Churches 
which  have  been  planted  in  Germany  do  not 
believe  or  hand  down  anything  different,  nor  do 
those  in  Spain,  nor  those  in  Gaul,  nor  those  in 
the  East,  nor  those  in  Egypt,  nor  those  in  Libya, 
nor  those  which  have  been  established  in  the  cen- 
tral regions  '  of  the  world.  But  as  the  sun,  that 
creature  of  God,  is  one  and  the  same  throughout 
the  whole  world,  so  also  the  preaching  of  the 
truth  shineth  everywhere,  and  enlightens  all  men 
that  are  willing  to  come  to  a  knowledge  of  the 
truth.  Nor  will  any  one  of  the  rulers  in  the 
Churches,  however  highly  gifted  he  may  be  in 
point  of  eloquence,  teach  doctrines  different 
from  these  (for  no  one  is  greater  than  the  Mas- 
ter) ;  nor,  on  the  other  hand,  will  he  who  is  de- 
ficient in  power  of  expression  inflict  injury  on 
the  tradition.  For  the  faith  being  ever  one  and 
the  same,  neither  does  one  who  is  able  at  great 
length  to  discourse  regarding  it,  make  any  addi- 
tion to  it,  nor  does  one,  who  can  say  but  little, 
diminish  it. 

3.  It  does  not  follow  because  men  are  en- 
dowed with  greater  and  less  degrees  of  intelli- 
gence, that  they  should  therefore  change  the 
subject-matter  [of  the  faith]  itself,  and  should 
conceive  of  some  other  God  besides  Him  who  is 
the  Framer,  Maker,  and  Preserver  of  this  uni- 
verse, (as  if  He  were  not  sufficient  ^  for  them), 
or  of  another  Christ,  or  another  Only-begotten. 
But  the  fact  referred  to  simply  implies  this,  that 
one  may  [more  accurately  than  another]  bring 
out  the  meaning  of  those  things  which  have  been 
spoken  in  parables,  and  accommodate  them  to 
the  general  scheme  of  the  faith  ;  and  explain  [with 


special  clearness]  the  operation  and  dispensation 
of  God  connected  with  human  salvation ;  and 
show  that  God  manifested  longsuffering  in  regard 
to  the  apostasy  of  the  angels  who  transgressed, 
as  also  with  respect  to  the  disobedience  of  men  ; 
and  set  forth  why  it  is  that  one  and  the  same 
God  has  made  some  things  temporal  and  some 
eternal,  some  heavenly  and  others  earthly  ;  and 
understand  for  what  reason  God,  though  invisi- 
ble, manifested  Himself  to  the  prophets  not 
under  one  form,  but  differently  to  different  in- 
dividuals ;  and  show  why  it  was  that  more  cove- 
nants than  one  were  given  to  mankind ;  and 
teach  what  was  the  special  character  of  each  of 
these  covenants ;  and  search  out  for  what  reason 
"  God  3  hath  concluded  every  man  •*  in  unbelief, 
that  He  may  have  mercy  upon  all ;  "  and  grate- 
fully 5  describe  on  what  account  the  Word  of 
God  became  flesh  and  suffered  ;  and  relate  why 
the  advent  of  the  Son  of  God  took  place  in  these 
last  times,  that  is,  in  the  end,  rather  than  in  the 
beginning  [of  the  world]  ;  and  unfold  what  is 
contained  in  the  Scriptures  concerning  the  end 
[itself],  and  things  to  come;  and  not  be  silent 
as  to  how  it  is  that  God  has  made  the  Gentiles, 
whose  salvation  was  despaired  of,  fellow-heirs, 
and  of  the  same  body,  and  partakers  with  the 
saints  ;  and  discourse  how  it  is  that  "  this  mortal 
body  shall  put  on  immortality,  and  this  corrupt- 
ible shall  put  on  incorruption  ;  " ''  and  proclaim 
in  what  sense  [God]  says,  "  That  is  a  people 
who  was  not  a  people ;  and  she  is  beloved  who 
was  not  beloved ;  "  ^  and  in  what  sense  He  says 
that  "  more  are  the  children  of  her  that  was 
desolate,  than  of  her  who  possessed  a  hus- 
band." ^  For  in  reference  to  these  points,  and 
others  of  a  like  nature,  the  apostle  exclaims  : 
"  Oh  !  the  depth  of  the  riches  both  of  the  wis- 
dom and  knowledge  of  God ;  how  unsearchable 
are  His  judgments,  and  His  ways  past  finding 
out !  "  9  But  [the  superior  skill  spoken  of]  is 
not  found  in  this,  that  any  one  should,  beyond 
the  Creator  and  Framer  [of  the  world],  con- 
ceive of  the  Enthymesis  of  an  erring  ^Ton,  their 
mother  and  his,  and  should  thus  proceed  to  such 
a  pitch  of  blasphemy  ;  nor  does  it  consist  in  this, 
that  he  should  again  falsely  imagine,  as  being 
above  this  [fancied  being],  a  Pleroma  at  one 
time  supposed  to  contain  thirty,  and  at  another 
time  an  innumerable  tribe  of  ^Tons,  as  these 
teachers  who  are  destitute  of  truly  divine  wis- 
dom maintain ;  while  the  Catholic  Church  pos- 


'  Probably  referring  to  the  Churches  in  Palestine. 

2  The  text  here  is  -^pKOu/nerom:  toutovs,  which  is  manifestlv  cor- 
rupt. Various  emendations  have  been  proposed:  we  prefer  reading 
apKovfj.epoi  toutois,  and  have  translated  accordingly. 


3  Rom.  xi.  32. 

*  Irenaius  here  reads  navra  instead  of  Trd^ras,  as  in  Text.  Rec.  of 
New  Testament. 

5  (ii^np'O^re^v  —  this  word  has  been  deemed  corrupt,  as  it  certainly 
appears  out  of  keeping  with  the  other  verbs ;  but  it  may  be  rendered 
as  above. 

6  I  Cor.  XV.  54. 

?  Hos   ii.  23;  Rom.  ix.  25. 
^  Isa.  liv.  I ;  Gal.  iv.  27. 
9  Rom.  xi.  33. 


332 


IREN^US   AGAINST   HERESIES. 


sesses  one  and  the  same  faith  throughout   the 
whole  world,  as  we  have  already  said. 

CHAP.    XI.  THE    OPINIONS    OF    VALENTINUS,    WITH 

THOSE    OF    HIS    DISCIPLES    AND   OTHERS. 

I.  Let  us  now  look  at  the  inconsistent  opinions 
of  those  heretics  (for  there  are  some  two  or  three 
of  them),  how  they  do  not  agree  in  treating  the 
same  points,  but  alike,  in  things  and  names,  set 
forth  opinions  mutually  discordant.  The  first '  of 
them,  Valentinus,  who  adapted  the  principles 
of  the  heresy  called  "Gnostic"  to  the  peculiar 
character  of  his  own  school,  taught  as  follows  : 
He  maintained  that  there  is  a  certain  Dyad  (two- 
fold being),  who  is  inexpressible  by  any  name, 
of  whom  one  part  should  be  called  Arrhetus 
(unspeakable),  and  the  other  Sige  (silence). 
But  of  this  Dyad  a  second  was  produced,  one 
part  of  whom  he  names  Pater,  and  the  other 
Aletheia.  From  this  Tetrad,  again,  arose  Logos 
and  Zoe,  x^nthropos  and  Ecclesia.  These  con- 
stitute the  primary  Ogdoad.  He  next  states 
that  from  Logos  and  Zoe  ten  powers  were  pro- 
duced, as  we  have  before  mentioned.  But  from 
Anthropos  and  Ecclesia  proceeded  twelve,  one 
of  which  separating  from  the  rest,  and  falling 
from  its  original  condition,  produced  the  rest  ^  of 
the  universe.  He  also  supposed  two  beings 
of  the  name  of  Horos,  the  one  of  whom  has  his 
place  between  Bythus  and  the  rest  of  the  Pleroma, 
and  divides  the  created  /Eons  from  the  uncreated 
Father,  while  the  other  separates  their  mother 
from  the  Pleroma.  Christ  also  was  not  produced 
from  the  ^ons  within  the  Pleroma,  but  was 
brought  forth  by  the  mother  who  had  been  ex- 
cluded from  it,  in  virtue  of  her  remembrance  of 
better  things,  but  not  without  a  kind  of  shadow. 
He,  indeed,  as  being  masculine,  having  severed 
the  shadow  from  himself,  returned  to  the  Plero- 
ma ;  but  his  mother  being  left  with  the  shadow, 
and  deprived  of  her  spiritual  substance,  brought 
forth  another  son,  namely,  the  Demiurge,  whom 
he  also  styles  the  supreme  ruler  of  all  those 
things  which  are  subject  to  him.  He  also  asserts 
that,  along  with  the  Demiurge,  there  was  pro- 
duced a  left-hand  power,  in  which  particular  he 
agrees  with  those  falsely  called  Gnostics,  of  whom 
to  we  have  yet  to  speak.  Sometimes,  again,  he 
maintains  that  Jesus  was  produced  from  him 
who  was  separated  from  their  mother,  and  united 
to  the  rest,  that  is,  from  Theletus,  sometimes  as 
springing  from  him  who  returned  into  the  Plero- 
ma, that  is,  from  Christ ;  and  at  other  times  still 
as  derived  from  Anthropos  and  Ecclesia.  And 
he  declares  that  the  Holy  Spirit  was  produced  by 


■  That  is,  the  first  of  the  two  or  three  here  referred  to,  not  the  first 
of  the  Cnostic  teachers,  as  some  have  imagined.  [  i'lie  (Inosticism  of 
one  age  may  be  essentially  the  same  in  spirit  as  the  Agnosticism 
of  another.] 

2  Viz.,  all  outside  of  the  Pleroma. 


Aletheia  ^  for  the  inspection  and  fructification  of 
the  .i^ons,  by  entering  invisibly  into  them,  and 
that,  in  this  way,  the  yEons  brought  forth  the 
plants  of  truth. 

2.  Secundus  again  affirms  that  the  primary 
Ogdoad  consists  of  a  right  hand  and  a  left  hand 
Tetrad,  and  teaches  that  the  one  of  these  is 
called  light,  and  the  other  darkness.  But  he 
maintains  that  the  power  which  separated  from 
the  rest,  and  fell  away,  did  not  proceed  directly 
from  the  thirty  /Eons,  but  from  their  fruits. 

3.  There  is  another,-*  who  is  a  renowned 
teacher  among  them,  and  who,  struggling  to 
reach  something  more  sublime,  and  to  attain 
to  a  kind  of  higher  knowledge,  has  explained  the 
primary  Tetrad  as  follows  :  There  is  [he  says]  a 
certain  Proarche  who  existed  before  all  things, 
surpassing  all  thought,  speech,  and  nomenclature, 
whom  I  call  Monotes  (unity) .  Together  with 
this  Monotes  there  exists  a  power,  which  again  I 
term  Henotes  (oneness).  This  Henotes  and 
Monotes,  being  one,  produced,  yet  not  so  as 
to  bring  forth  [apart  from  themselves,  as  an 
emanation]  the  beginning  of  all  things,  an  intelli- 
gent, unbegotten,  and  invisible  being,  which  be- 
ginning language  terms  "  Monad."  W^ith  this 
McAiad  there  co-exists  a  power  of  the  same  es- 
sence, which  again  I  term  Hen  (One).  These 
powers  then  —  Monotes,  and  Henotes,  and 
Monas,  and  Hen  —  produced  the  remaining 
company  of  the  /Eons. 

4.  lu,  lu  !  Pheu,  Pheu  !  —  for  well  may  we 
utter  these  tragic  exclamations  at  such  a  pitch  of 
audacity  in  the  coining  of  names  as  he  has 
displayed  without  a  blush,  in  devising  a  nomen- 
clature for  his  system  of  falsehood.  For  when  he 
declares  :  There  is  a  certain  Proarche  before  all 
things,  surpassing  all  thought,  whom  I  call  Mono- 
tes ;  and  again,  with  this  Monotes  there  co-exists 
a  power  which  I  also  call  Henotes,  —  it  is  most 
manifest  that  he  confesses  the  things  which  have 
been  said  to  be  his  own  invention,  and  that  he 
himself  has  given  names  to  his  scheme  of 
things,  which  had  never  been  previously  sug- 
gested by  any  other.  It  is  manifest  also,  that  he 
himself  is  the  one  who  has  had  sufficient  auda- 
city to  coin  these  names  ;  so  that,  unless  he  had 
appeared  in  the  world,  the  truth  would  still  have 
been  destitute  of  a  name.  But,  in  that  case, 
nothing  hinders  any  other,  in  dealing  with  the 
same  subject,  to  affix  names  after  such  a  fashion 
as  the  following  :  There  5  is  a  certain  Proarche, 
royal,  suri)assing  all  thought,  a  power  existing 
before  every  other  substance,  and  extended  into 
space  in  every  direction.  But  along  with  it  there 
exists  a  power  which  I  term  a  Gourd ;  and  along 


3  Corrected  from  Ecclesia  in  the  text. 

•*  Some  have  supposed  that  the  name  of  this  teacher  was  Ef>i/>ha- 
ties,  and  that  the  old  Latin  mistakenly  translates  this  by  clams ; 
others  think  that  Colorbasus  is  the  teacher  in  question. 

5  The  Greek  text  is  wanting  till  the  end  of  this  section. 


IREN^US    AGAINST    HERESIES. 


333 


with  this  Gourd  there  exists  a  power  which  again 
I  term  Utter-Emptiness.  This  Gourd  and  Yaw\)- 
tiness,  since  they  are  one,  produced  (and  yet  did 
not  simply  produce,  so  as  to  be  apart  from  them- 
selves) a  fruit,  everywhere  visible,  eatable,  and 
delicious,  which  fruit-language  calls  a  Cucumber. 
Along  with  this  Cucumber  exists  a  power  of 
the  same  essence,  which  again  I  call  a  Melon. 
These  powers,  the  Gourd,  Utter- Emptiness,  the 
Cucumber,  and  the  Melon,  brought  forth  the 
remaining  multitude  of  the  delirious  melons  of 
Valentinus.'  For  if  it  is  fitting  that  that  lan- 
guage which  is  used  respecting  the  universe  be 
transformed  to  the  primary  Tetrad,  and  if  any 
one  may  assign  names  at  his  pleasure,  who  shall 
prevent  us  from  adopting  these  names,  as  being 
much  more  credible  [than  the  others],  as  well 
as  in  general  use,  and  understood  by  all  ? 

5.  Others  still,  however,  have  called  their  pri- 
mary and  first-begotten  Ogdoad  by  the  follow- 
ing names  :  first,  Proarche  ;  then  Anennoetos  ; 
thirdly,  Arrhetos  ;  and  fourthly,  Aoratos.  Then, 
from  the  first,  Proarche,  there  was  produced,  in 
the  first  and  fifth  place,  Arche  ;  from  Anennoe- 
tos, in  the  second  and  sixth  place,  Acataleptos ; 
from  Arrhetos,  in  the  third  and  seventh  place, 
Anonomastos ;  and  from  Aoratos,  in  the  fourth 
and  eighth  place,  Agennetos.  This  is  the  Ple- 
roma  of  the  first  Ogdoad.  They  maintain  that 
these  powers  were  anterior  to  Bythus  and  Sige, 
that  they  may  appear  more  perfect  than  the  per- 
fect, and  more  knowing  than  the  very  Gnostics  ! 
To  these  persons  one  may  justly  exclaim  :  "  O 
ye  trilling  sophists  !  "  since,  even  respecting 
Bythus  himself,  there  are  among  them  many  and 
discordant  opinions.  For  some  declare  him  to 
be  without  a  consort,  and  neither  male  nor  fe- 
male, and,  in  fact,  nothing  at  all ;  while  others 
affirm  him  to  be  masculo-feminine,  assigning  to 
him  the  nature  of  a  hermaphrodite  ;  others,  again, 
allot  Sige  to  him  as  a  spouse,  that  thus  may  be 
formed  the  first  conjunction. 

CHAP.    XII.  —  THE    DOCTRINES    OF    THE    FOLLOWERS 
OF    PTOLEMY    AND    COLORBASUS. 

I.  But  the  followers  of  Ptolemy  say^  that  he 
[Bythos]  has  two  consorts,  which  they  also  name 
Diatheses  (affections),  viz.,  Ennoea  and  Thelesis. 
For,  as  they  affirm,  he  first  conceived  the  thought 
of  producing  something,  and  then  willed  to  that 
effect.  Wherefore,  again,  these  two  affections, 
or  powers,  Ennoea  and  Thelesis,  having  inter- 
course, as  it  were,  between  themselves,  the  pro- 
duction of  Monogenes  and  Aletheia  took  place 
according  to  conjunction.     These  two  came  forth 


'  [i  Kings  xviii.  27.  "  It  came  to  pass  that  Elijah  mocked 
them,"  etc.  This  reductio  ad  nbsurduin  of  our  author  is  singu- 
larly applicable  to  certain  forms  of  what  is  called  "  Modern  Thought."] 

^  We  here  follow  the  Greek  as  preser\ed  by  Hippolytus  (Pltil- 
osoph.,  vi.  3S).  The  te.\t  followed  by  Epiphanius  (  Hcer.,  xxxiii.  i) 
does  not  so  well  agree  with  the  Latin. 


as  types  and  images  of  the  two  affections  of  the 
Father,  —  visible  representations  of  those  that 
were  invisible,  —  Nous  (i.e.,  Monogenes)  of 
Thelesis,  and  Aletheia  of  Ennoea,  and  accord- 
ingly the  image  resulting  from  Thelesis  was  mas- 
Qliline,^  while  that  from  Ennoea  was  feminine. 
Thus  Thelesis  (will)  became,  as  it  were,  a  faculty 
of  Ennoea  (thought).  For  Enn(jea  continually 
yearned  after  offspring ;  but  she  could  not  of 
herself  bring  forth  that  which  she  desired.  But 
when  the  power  of  Thelesis  (the  faculty  of  will) 
came  upon  her,  then  she  brought  forth  that  on 
which  she  had  brooded. 

2.  These  fancied  beings'*  (like  the  Jove  of 
Homer,  who  is  represented  s  as  passing  an  anx- 
ious sleepless  night  in  devising  plans  for  honour- 
ing Achilles  and  destroying  numbers  of  the 
Greeks)  will  not  appear  to  you,  my  dear  friend, 
to  be  possessed  of  greater  knowledge  than  He 
who  is  the  God  of  the  universe.  He,  as  soon 
as  He  thinks,  also  performs  what  He  has  willed  ; 
and  as  soon  as  He  wills,  also  thinks  that  which 
He  has  willed  ;  then  thinking  when  He  wills, 
and  then  willing  when  He  thinks,  since  He  is  all 
thought,  [all  will,  all  mind,  all  light,]  ''  all  eye, 
all  ear,  the  one  entire  fountain  of  all  good  things. 

3.  Those  of  them,  however,  who  are  deemed 
more  skilful  than  the  persons  who  have  just  been 
mentioned,  say  that  the  first  Ogdoad  was  not 
produced  gradually,  so'  that  one  ^on  was  sent 
forth  by  another,  but  that  all  7  the  JEons  were 
brought  into  existence  at  once  by  Propator  and 
his  Elnnoea.  He  (Colorbasus)  affirms  this  as 
confidently  as  if  he  had  assisted  at  their  birth. 
Accordingly,  he  and  his  followers  maintain  that 
Anthropos  and  Ecclesia  were  not  produced,^  as 
others  hold,  from  Logos  and  Zoe  ;  but,  on  the 
contrary,  Logos  and  Zoe  from  Anthropos  and 
Ecclesia.  But  they  express  this  in  another  form, 
as  follows  :  When  the  Propator  conceived  the 
thought  of  producing  something,  he  received  the 
name  of  Father.  But  because  what  he  did  pro- 
duce was  true,  it  was  named  Aletheia.  Again, 
when  he  wished  to  reveal  himself,  this  was 
termed  Anthropos.  Finally,  when  he  produced 
those  whom  he  had  previously  thought  of,  these 
were  named  Ecclesia.  Anthropos,  by  speaking, 
formed  Logos  :  this  is  the  first-born  son.  But 
Zoe  followed  upon  Logos ;  and  thus  the  first 
Ogdoad  was  completed. 

4.  They  have  much  contention  also  among 
themselves  respecting  the   Saviour.     For   some 


3  The  text  is  here  hopelessly  corrupt;  but  the  general  meaning 
seems  to  be  that  given  above. 

<  This  sentence  exists  only  in  the  Latin  version,  and  we  can  give 
only  a  free  translation. 

5  Iliad,  ii.  i,  etc. 

''  These  words  are  found  in  Epi/<hanius,  but  omitted  in  the  old 
Latin  version.     The  Latin  gives  "  sense"  instead  of  "  light." 

7  The  text  is  here  very  uncertain.  Some  propose  to  read  six 
.lEons  instead  o{  all. 

5  Here  again  the  text  is  corrupt  and  obscure.  We  have  followed 
what  seems  the  most  probable  emendation. 


IREN^US   AGAINST    HERESIES. 


maintain  that  he  was  formed  out  of  all ;  where- 
fore also  he  was  called  Eudocetos,  because  the 
whole  Pleroma  was  well  pleased  through  him  to 
glorify  the  Father.  But  others  assert  that  he  was 
produced  from  those  ten  /Eons  alone  who  sprung 
from  Logos  and  Zoe,  and  that  on  this  account^e 
was  called  Logos  and  Zoe,  thus  preserving  the 
ancestral  names.'  Others,  again,  affirm  that  he 
had  his  being  from  those  twelve  y^ons  who  were 
the  offspring  of  Anthropos  and  Ecclesia ;  and 
on  this  account  he  acknowledges  himself  the 
Son  of  man,  as  being  a  descendant  of  Anthropos. 
Others  still,  assert  that  he  was  produced  by 
Christ  and  the  Holy  Spirit,  who  were  brought 
forth  for  the  security  of  the  Pleroma ;  and  that 
on  this  account  he  was  called  Christ,  thus  pre- 
serving the  appellation  of  the  Father,  by  whom 
he  was  produced.  And  there  are  yet  others 
among  them  who  declare  that  the  Propator  of 
the  whole,  Proarche,  and  Proanennoetos  is  called 
Anthropos ;  and  that  this  is  the  great  and  ab- 
struse mystery,  namely,  that  the  Power  which  is 
above  all  others,  and  contains  all  in  his  embrace, 
is  termed  Anthropos  ;  hence  does  the  Saviour 
style  himself  the  "  Son  of  man." 

CHAP.    XIII. THE    DECEITFUL    ARTS    AND    NEFARI- 
OUS  PR.4.CTICES    OF    MARCUS. 

1 .  But  ^  there  is  another  among  these  heretics, 
Marcus  by  name,  who  boasts  himself  as  having 
improved  upon  his  master.  He  is  a  perfect  adept 
in  magical  impostures,  and  by  this  means  draw- 
ing away  a  great  number  of  men,  and  not  a  few 
women,  he  has  induced  them  to  join  themselves 
to  him,  as  to  one  who  is  possessed  of  the  greatest 
knowledge  and  perfection,  and  who  has  received 
the  highest  power  from  the  invisible  and  ineffable 
regions  above.  Thus  it  appears  as  if  he  really 
were  the  precursor  of  Antichrist.  For,  joining 
the  buffooneries  of  Anaxilaus  ^  to  the  craftiness  of 
the  magi,  as  they  are  called,  he  is  regarded  by  his 
senseless  and  cracked-brain  followers  as  working 
miracles  by  these  means. 

2.  Pretending"*  to  consecrate  cups  mixed  with 
wine,  and  protracting  to  great  length  the  word  of 
invocation,  he  contrives  to  give  them  a  purple  and 
reddish  colour,  so  that  Charis,5  who  is  one  of  those 
that  are  superior  to  all  things,  should  be  thought 
to  drop  her  own  blood  into  that  cup  through 
means  of  his  invocation,  and  that  thus  those  who 


■  Harvey  justly  remarks,  that  "  one  cause  of  perplexity  in  unravel- 
ling the  Valentinian  scheme  is  the  recurrence  of  similar  names  at 
different  points  of  the  system,  e  g.,  the  Enthymesis  of  Sophia  was 
called  Sophia  and  Spiritus;  and  Pater,  Arche,  Monogenes,  Christus, 
Anthropos,  Ecclesia,  were  all  of  them  terms  of  a  double  denomina- 
tion." 

*  The  Greek  text  of  this  section  is  preserved  both  by  Epiphanius 
{HcKr.,  xxxiv.  i)  and  by  Hippolytus  {Phitosofik.,  vi.  39,  40).  Their 
citations  are  somewhat  discordant,  and  we  therefore  follow  the  old 
Latin  version. 

J  Pliny,  Hist.  Ntit.^  xxxv.  15,  etc. 

*  Epiphanius  now  gives  the  Greek  text  verbatim,  to  which,  there- 
fore, we  return. 

5  Probably  referring  to  Sigc,  the  consort  of  Bythus. 


are  present  should  be  led  to  rejoice  to  taste  of 
that  cup,  in  order  that,  by  so  doing,  the  Charis, 
who  is  set  forth  by  this  magician,  may  also  flow 
into  them.  Again,  handing  mixed  cups  to  the 
women,  he  bids  them  consecrate  these  in  his 
presence.  When  this  has  been  done,  he  himself 
produces  another  cup  of  much  larger  size  than 
that  which  the  deluded  woman  has  consecrated, 
and  pouring  from  the  smaller  one  consecrated  by 
the  woman  into  that  which  has  been  brought  for- 
ward by  himself,  he  at  the  same  time  pronounces 
these  words  :  "  May  that  Charis  who  is  before  all 
things,  and  who  transcends  all  knowledge  and 
speech,  fill  thine  inner  man,  and  multiply  in  thee 
her  own  knowledge,  by  sowing  the  grain  of  mus- 
tard seed  in  thee  as  in  good  soil."  Repeating 
certain  other  like  words,  and  thus  goading  on  the 
wretched  woman  [to  madness],  he  then  appears 
a  worker  of  wonders  when  the  large  cup  is  seen 
to  have  been  filled  out  of  the  small  one,  so  as 
even  to  overflow  by  what  has  been  obtained  from 
it.  By  accomplishing  several  other  similar  things, 
he  has  completely  deceived  many,  and  drawn 
them  away  after  him. 

3.  It  appears  probable  enough  that  this  man 
possesses  a  demon  as  his  familiar  spirit,  by  means 
of  whom  he  seems  able  to  prophesy,^  and  also  en- 
ables as  many  as  he  counts  worthy  to  be  partakers 
of  his  Charis  themselves  to  prophesy.  He  devotes 
himself  especially  to  women,  and  those  such  as 
are  well-bred,  and  elegantly  attired,  and  of  great 
wealth,  whom  he  frequently  seeks  to  draw  after 
him,  by  addressing  them  in  such  seductive  words 
as  these  :  "  I  am  eager  to  make  thee  a  partaker 
of  my  Charis,  since  the  Father  of  all  doth  con- 
tinually behold  thy  angel  before  His  face.  Now 
the  place  of  thy  angel  is  among  us  :  ^  it  behoves 
us  to  become  one.  Receive  first  from  me  and 
by  me  [the  gift  of]  Charis.  Adorn  thyself  as  a 
bride  who  is  expecting  her  bridegroom,  that  thou 
mayest  be  what  I  am,  and  I  what  thou  art.  Es- 
tablish the  germ  of  light  in  thy  nuptial  chamber. 
Receive  from  me  a  spouse,  and  become  receptive 
of  him,  while  thou  art  received  by  him.  Behold 
Charis  has  descended  upon  thee  ;  open  thy  mouth 
and  prophesy."  On  the  woman  replying,  "  I  have 
never  at  any  time  prophesied,  nor  do  I  know  how 
to  prophesy ; "  then  engaging,  for  the  second 
time,  in  certain  invocations,  so  as  to  astound  his 
deluded  victim,  he  says  to  her,  "  Open  thy  mouth, 
speak  whatsoever  occurs  to  thee,  and  thou  shalt 
prophesy."  She  then,  vainly  puffed  up  and  elated 
by  these  words,  and  greatly  excited  in  soul  by  the 
expectation  that  it  is  herself  who  is  to  prophesy, 
her  heart  beating  violently  [from  emotion], 
reaches  the  requisite  pitch  of  audacity,  and  idly 
as  well  as  impudently  utters  some  nonsense  as  it 
happens  to  occur  to  her,  such  as  might  be  ex- 


*"  [Comp.  Acts  xvi.  16.] 

^  Literally,  "  the  place  of  thy  mightiness  is  in  us." 


IREN^US   AGAINST    HERESIES. 


335 


pected  from  one  heated  by  an  empty  spirit. 
(Referring  to  tliis,  one  superior  to  me  has 
observed,  that  the  soul  is  both  audacious  and 
impudent  when  heated  with  empty  air.)  Hence- 
forth she  reckons  herself  a  prophetess,  and  e.x- 
presses  her  thanks  to  Marcus  for  having  imparted 
to  her  of  his  own  Charis.  She  then  makes  the 
effort  to  reward  him,  not  only  by  the  gift  of  her 
possessions  (in  which  way  he  has  collected  a  very 
large  fortune),  but  also  by  yielding  up  to  him 
her  person,  desiring  in  every  way  to  be  united  to 
him,  that  she  may  become  altogether  one  with 
him. 

4.  But  already  some  of  the  most  faithful  wo- 
men, possessed  of  the  fear  of  God,  and  not  being 
deceived  (whom,  nevertheless,  he  did  his  best 
to  seduce  like  the  rest  by  bidding  them  proph- 
esy), abhorring  and  execrating  him,  have  with- 
drawn from  such  a  vile  company  of  revellers. 
This  they  have  done,  as  being  well  aware  that 
the  gift  of  prophecy  is  not  conferred  on  men  by 
Marcus,  the  magician,  but  that  only  those  to 
whom  God  sends  His  grace  from  above  possess 
the  divinely-bestowed  power  of  prophesying ; 
and  then  they  speak  where  and  when  God  pleases, 
and  not  when  Marcus  orders  them  to  do  so.  For 
that  which  commands  is  greater  and  of  higher 
authority  than  that  which  is  commanded,  inas- 
much as  the  former  rules,  while  the  latter  is  in 
a  state  of  subjection.  If,  then,  Marcus,  or  any 
one  else,  does  command,  —  as  these  are  accus- 
tomed continually  at  their  feasts  to  play  at  draw- 
ing lots,  and  [in  accordance  with  the  lot]  to 
command  one  another  to  prophesy,  giving  forth 
as  oracles  what  is  in  harmony  with  their  own 
desires, — it  will  follow  that  he  who  commands 
is  greater  and  of  higher  authority  than  the  pro- 
phetic spirit,  though  he  is  but  a  man,  which  is 
impossible.  But  such  spirits  as  are  commanded 
by  these  men,  and  speak  when  they  desire  it, 
are  earthly  and  weak,  audacious  and  impudent, 
sent  forth  by  Satan  for  the  seduction  and  perdi- 
tion of  those  who  do  not  hold  fast  that  well- 
compacted  faith  which  they  received  at  first 
through  the  Church. 

5.  Moreover,  that  this  Marcus  compounds 
philters  and  love-potions,  in  order  to  insult  the 
persons  of  some  of  these  women,  if  not  of  all, 
those  of  them  who  have  returned  to  the  Church 
of  God  —  a  thing  which  frequently  occurs  — 
have  acknowledged,  confessing,  too,  that  they 
have  been  defiled  by  him,  and  that  they  were 
filled  with  a  burning  passion  towards  him.  A  sad 
example  of  this  occurred  in  the  case  of  a  certain 
Asiatic,  one  of  our  deacons,  who  had  received 
him  (Marcus)  into  his  house.  His  wife,  a  wo- 
man of  remarkable  beauty,  fell  a  victim  both  in 
mind  and  body  to  this  magician,  and,  for  a  long 
time,  travelled  about  with  him.  At  last,  when, 
with  no  small  difficulty,  the  brethren  had  con- 


verted her,  she  spent  her  whole  time  in  the  ex- 
ercise of  public  confession,'  weeping  over  and 
lamenting  the  defilement  which  she  had  received 
from  this  magician. 

6.  Some  of  his  disciples,  too,  addicting  them- 
selves ^  to  the  same  practices,  have  deceived 
many  silly  women,  and  defiled  them.  They  pro- 
claim themselves  as  being  "  perfect,"  so  that  no 
one  can  be  compared  to  them  with  respect  to 
the  immensity  of  their  knowledge,  nor  even  were 
you  to  mention  Paul  or  Peter,  or  any  other  of 
the  apostles.  They  assert  that  they  themselves 
know  more  than  all  others,  and  that  they  alone 
have  imbibed  the  greatness  of  the  knowledge  of 
that  power  which  is  unspeakable.  They  also 
maintain  that  they  have  attained  to  a  height 
above  all  power,  and  that  therefore  they  are  free 
in  every  respect  to  act  as  they  please,  having  no 
one  to  fear  in  anything.  For  they  affirm,  that 
because  of  the  "  Redemption  "  ^  it  has  come  to 
pass  that  they  can  neither  be  apprehended,  nor 
even  seen  by  the  judge.  But  even  if  he  should 
happen  to  lay  hold  upon  them,  then  they  might 
simply  repeat  these  words,  while  standing  in  his 
presence  along  with  the  "  Redemption  :  "  "  O 
thou,  who  sittest  beside  God,-*  and  the  mystical, 
eternal  Sige,  thou  through  whom  the  angels 
(mightiness),  who  continually  behold  the  face  of 
the  Father,  having  thee  as  their  guide  and  intro- 
ducer, do  derive  their  forms  5  from  above,  which 
she  in  the  greatness  of  her  daring  inspiring  with 
mind  on  account  of  the  goodness  of  the  Propa- 
tor,  produced  us  as  their  images,  having  her 
mind  then  intent  upon  the  things  above,  as  in  a 
dream,  —  behold,  the  judge  is  at  hand,  and  the 
crier  orders  me  to  make  my  defence.  But  do 
thou,  as  being  acquainted  with  the  affairs  of 
both,  present  the  cause  of  both  of  us  to  the 
judge,  inasmuch  as  it  is  in  reality  but  one  cause." ^ 
Now,  as  soon  as  the  Mother  hears  these  words, 
she  puts  the  Homeric  ^  helmet  of  Pluto  upon 
them,  so  that  they  may  invisibly  escape  the  judge. 
And  then  she  immediately  catches  them  up,  con- 
ducts them  into  the  bridal  chamber,  and  hands 
them  over  to  their  consorts. 


■  [Note  this  manner  of  primitive  "  confession ;  "  and  see  Bingham, 
Antiquities,  book  xv.  cap.  8  ] 

-  We  here  follow  the  rendering  of  Billius,  "  in  iisdem  studiis  ver- 
santes."  Others  adhere  to  the  received  text,  and  translate  -ntpmoKi- 
^oi'Tf?  "  going  about  idly." 

3  Grabe  is  of  opinion  that  reference  is  made  in  this  term  to  an  im- 
precatory' formula  in  use  among  the  Marcosians,  analogous  to  the 
form  of  thanksgiving  employed  night  and  morning  by  the  Jews  for 
their  redemption  from  Egypt.  Harvey  refers  the  word  to  the  second 
baptism  practised  among  these  and  other  heretics,  by  which  it  was 
supposed  they  were  removed  from  the  cognizance  of  the  Demiurge, 
who  is  styled  the  "judge  "  in  the  close  of  the  above  sentence. 

•♦  That  is,  Sophia,  of  whom  Achamoth,  afterwards  referred  to,  was 
the  emanation. 

5  The  angels  accompanying  Soter  were  the  lonaorts  of  spiritual 
Gnostics,  to  whom  they  were  restored  after  death. 

^  The  syntax  in  this  long  sentence  is  v«b^-  confused,  but  the  mean- 
ing is  tolerably  plain.  The  gist  of  it  is,  that  these  Gnostics,  as  being 
the  spiritual  seed,  claimed  a  consub.stantiality  with  Achamoth,  and 
consequently  escaped  from  the  material  Demiurge,  and  attained  at 
last  to  the  Pleroma. 

'  Rendering  the  wearer  invisible.     See  //.,  v.  844. 


IREN^US   AGAINST   HERESIES. 


7.  Such  are  the  words  and  deeds  by  w^hich, 
in  our  own  district  of  the  Rhone,  they  have  de- 
luded many  women,  who  have  their  consciences 
seared  as  with  a  hot  iron.'  Some  of  them,  in- 
deed, make  a  pubUc  confession  of  their  sins ; 
but  others  of  them  are  ashamed  to  do  this,  and 
in  a  tacit  kind  of  way,  despairing  of  [attaining 
to]  the  Hfe  of  God,  have,  some  of  them,  aposta- 
tized altogether ;  while  others  hesitate  between 
the  two  courses,  and  incur  that  which  is  implied 
in  the  proverb,  "  neither  without  nor  within ;  " 
possessing  this  as  the  fruit  from  the  seed  of  the 
children  of  knowledge. 

CHAP.  XIV. THE  VARIOUS  HYPOTHESES  OF  MARCUS 

AND     OTHERS.       THEORIES     RESPECTIXG    LETTERS 
AND    SYLLABLES. 

I.  This  Marcus^  then,  declaring  that  he  alone 
was  the  matrix  and  receptacle  of  the  Sige  of 
Colorbasus,  inasmuch  as  he  was  only-begotten, 
has  brought  to  the  birth  in  some  such  way  as 
follows  that  which  was  committed  to  him  of  the 
defective  Enthymesis.  He  declares  that  the 
infinitely  exalted  Tetrad  descended  upon  him 
from  the  invisible  and  indescribable  places  in 
the  form  of  a  woman  (for  the  world  could  not 
have  borne  it  coming  in  its  male  form),  and  ex- 
pounded to  him  alone  its  own  nature,  and  the 
origin  of  all  things,  which  it  had  never  before 
revealed  to  any  one  either  of  gods  or  men.  This 
was  done  in  the  following  terms  :  When  first  the 
unoriginated,  inconceivable  Father,  who  is  with- 
out material  substance,^  and  is  neither  male  nor 
female,  willed  to  bring  forth  that  which  is  ineffa- 
ble to  Him,  and  to  endow  with  form  that  which 
is  invisible.  He  opened  His  mouth,  and  sent 
forth  the  Word  similar  to  Himself,  who,  standing 
near,  showed  Him  what  He  Himself  was,  inas- 
much as  H^e  had  been  manifested  in  the  form 
of  that  which  was  invisible.  Moreover,  the  pro- 
nunciation of  His  name  took  place  as  follows  : 
—  He  spake  the  first  word  of  it,  which  was  the 
beginning ■*  [of  all  the  rest],  and  that  utterance 
consisted  of  four  letters.  He  added  the  second, 
and  this  also  consisted  of  four  letters.  Next  He 
uttered  the  third,  and  this  again  embraced  ten 
letters.      Finally,    He   pronounced   the    fourth. 


'  2  Tim.  iii.  6. 

2  This  sentence  has  completely  baffled  all  the  critics.  [Its  banter, 
or  mock  gravity,  has  not  been  self-evident.]  We  cannot  enter 
upon  the  wide  field  of  discussion  which  it  has  opened  up,  but 
would  simply  state  that  Irenseus  here  seems  to  us,  as  often,  to  be 
playing  upon  the  term!?  which  were  in  common  use  among  these 
heretics.  Marcus  probably  received  his  system  from  Colorbasus, 
and  is  here  declared,  by  the  use  of  that  jargon  which  Irenaeus  means 
to  ridicule  while  so  employing  it,  to  have  proceeded  to  develop  it  in 
the  way  described. 

3  Such  appears  to  be  the  meaning  of  avov<no9  in  this  passage. 
The  meaning  of  oiV.n  fluctuated  for  a  time  in  the  early  Church,  and 
was  sometimes  used  to  denote  jitaterial  substance,  instead  of  its  usual 
significance  of  being. 

*  The  old  Latin  preserves  "PX'I  untranslated,  implying  that  this 
was  the  first  word  which  the  Father  spoke.  Some  modern  editors 
adopt  this  view,  while  others  hold  the  meaning  simply  to  be,  as  given 
above,  that  that  first  sound  which  the  Father  uttered  was  the  origin 
»f  all  the  rest. 


which  was  composed  of  twelve  letters.  Thus 
took  place  the  enunciation  of  the  whole  name, 
consisting  of  thirty  letters,  and  four  distinct  ut- 
terances. Each  of  these  elements  has  its  own 
peculiar  letters,  and  character,  and  pronuncia- 
tion, and  forms,  and  images,  and  there  is  not 
one  of  them  that  perceives  the  shape  of  that 
[utterance]  of  which  it  is  an  element.  Neither 
does  any  one  know  s  itself,  nor  is  it  acquainted 
with  the  pronunciation  of  its  neighbour,  but  each 
one  imagines  that  by  its  own  utterance  it  does 
in  fact  name  the  whole.  For  while  every  one 
of  them  is  a  part  of  the  whole,  it  imagines  its 
own  sound  to  be  the  whole  name,  and  does  not 
leave  off  sounding  until,  by  its  own  utterance,  it 
has  reached  the  last  letter  of  each  of  the  ele- 
ments. This  teacher  declares  that  the  restitu- 
tion of  all  things  will  take  place,  when  all  these, 
mixing  into  one  letter,  shall  utter  one  and  the 
same  sound.  He  imagines  that  the  emblem  of 
this  utterance  is  found  in  Ameii,  which  we  pro- 
nounce in  concert.^  The  diverse  sounds  (he 
adds)  are  those  which  give  form  to  that  ^Elon  who 
is  without  material  substance  and  unbegotten, 
and  these,  again,  are  the  forms  which  the  Lord 
has  called  angels,  who  continually  behold  the 
face  of  the  Father. 7 

2.  Those  names  of  the  elements  which  may 
be  told,  and  are  common,  he  has  called  ^ons, 
and  words,  and  roots,  and  seeds,  and  fulnesses, 
and  fruits.  He  asserts  that  each  of  these,  and 
all  that  is  peculiar  to  every  one  of  them,  is  to  be 
understood  as  contained  in  the  name  Ecclesia. 
Of  these  elements,  the  last  letter  of  the  last  one 
uttered  its  voice,  and  this  sojand*^  goii'^g  forth 
generated  its  own  elements  after  the  image  of 
the  [other]  elements,  by  which  he  affirms,  that 
both  the  things  here  below  were  arranged  into 
the  order  they  occupy,  and  those  that  preceded 
them  were  called  into  existence.  He  also  main- 
tains that  the  letter  itself,  the  sound  of  which 
followed  that  sound  below,  was  received  up  again 
by  the  syllable  to  which  it  belonged,  in  order  to 
the  completion  of  the  whole,  but  that  the  sound 
remained  below  as  if  cast  outside.  But  the  ele- 
ment itself  from  which  the  letter  with  its  special 
pronunciation  descended  to  that  below,  he  affirms 
to  consist  of  thirty  letters,  while  each  of  these 
letters,  again,  contains  other  letters  in  itself,  by 
means  of  which  the  name  of  the  letter  is  ex- 
pressed. And  thus,  again,  others  are  named  by 
other  letters,  and  others  still  by  others,  so  that 
the  multitude  of  letters  swells  out  into  infinitude. 
You  may  more  clearly  understand  what  I  mean 
by  the  following  example  :  — The  word  Delta  con- 


5  The  letters  are  here  confounded  with  the  iEons,  which  they  rep- 
resented. 

6  [i  Cor.  xiv.  i6.] 

7  Matt,  xviii.  lo. 

8  By  this  Achamoth  is  denoted,  who  was  said  to  give  rise  lo  the 
material  elements,  after  the  image  of  the  Divine. 


IREN^US   AGAINST    HERESIES. 


ZZ1 


tains  five  letters,  viz.,  D,  K,  L,  T,  A  :  these  letters, 
again,  are  written  by  other  letters,'  and  others 
still  by  others.  If,  then,  the  entire  composition 
of  the  word  Delta  [when  thus  analyzed]  runs 
out  into  infinitude,  letters  continually  generating 
other  letters,  and  following  one  another  in  con- 
stant succession,  how  much  vaster  than  that 
[one]  word  is  the  [entire]  ocean  of  letters  !  And 
if  even  one  letter  be  thus  infinite,  just  consider 
the  immensity  of  the  letters  in  the  entire  name, 
out  of  which  the  Sige  of  Marcus  has  taught  us 
the  Proj:)ator  is  composed.  For  which  reason 
the  Father,  knowing  the  incomprehensibleness 
of  His  own  nature,  assigned  to  the  elements, 
which  He  also  terms  /Eons,  [the  power]  of  each 
one  uttering  its  own  enunciation,  because  no  one 
of  them  was  capable  by  itself  of  uttering  the 
whole. 

3.  Moreover,  the  Tetrad,  explaining  these 
things  to  him  more  fully,  said  :  —  I  wish  to  show 
thee  Aletheia  (Truth)  herself;  for  I  have  brought 
her  down  from  the  dwellings  above,  that  thou 
mayest  see  her  without  a  veil,  and  understand 
her  beauty  —  that  thou  mayest  also  hear  her 
speaking,  and  admire  her  wisdom.  Behold,  then, 
her  head  on  high,  Alpha  and  Omega  ;  her  neck, 
Be  fa  and  Psi ;  her  shoulders  with  her  hands. 
Gamma  and  Chi ;  her  breast.  Delta  and  Phi  ; 
her  diaphragm,  Epsilon  and  Upsilon  ;  her  back, 
Zeta  and  Tau ;  her  belly,  Eta  and  Sigma ;  her 
thighs,  Theta  and  Rho ;  her  knees,  Iota  and 
Pi ;  her  legs.  Kappa  and  Omicron  ;  her  ancles, 
Lambda  and  Xi ;  her  feet,  Mii  and  Nu.  Such 
is  the  body  of  Truth,  according  to  this  ma- 
gician, such  the  figure  of  the  element,  such  the 
character  of  the  letter.  And  he  calls  this  ele- 
ment Anthropos  (Man),  and  says  that  is  the 
fountain  of  all  speech,  and  the  beginning  of  all 
sound,  and  the  expression  of  all  that  is  unspeak- 
able, and  the  mouth  of  the  silent  Sige.  This 
indeed  is  the  body  of  Truth.  But  do  thou,  ele- 
vating the  thoughts  of  thy  mind  on  high,  listen 
from  the  mouth  of  Truth  to  the  self- begotten 
Word,  who  is  also  the  dispenser  of  the  bounty 
of  the  Father. 

4.  When  she  (the  Tetrad)  had  spoken  these 
things,  Aletheia  looked  at  him,  opened  her  mouth, 
and  uttered  a  word.  That  word  was  a  name,  and 
the  name  was  this  one  which  we  do  know  and 
speak  of,  viz.,  Christ  Jesus.  When  she  had  ut- 
tered this  name,  she  at  once  relapsed  into  silence. 
And  as  Marcus  waited  in  the  expectation  that 
she  would  say  something  more,  the  Tetrad  again 
came  forward  and  said,  "  Thou  hast  reckoned  as 
contemptible  that  word  which  thou  hast  heard 
from  the  mouth  of  Aletheia.  This  which  thou 
knowest  and  seemest  to  possess,  is  not  an  an- 
cient name.     For  thou  possessest  the  sound  of 

'  That  is,  their  names  are  spelt  by  other  letters. 


it  merely,  whilst  thou  art  ignorant  of  its  power. 
For  Jesus  ('Irjo-o?;?)  is  a  name  arithmetically^ 
symbolical,  consisting  of  six  letters,  and  is 
known  by  all  those  that  belong  to  the  called. 
But  that  which  is  among  the  ^^2ons  of  the  Pleroma 
consists  of  many  parts,  and  is  of  another  form 
and  shape,  and  is  known  by  those  [angels]  who 
are  joined  in  affinity  with  Him,  and  whose 
figures  (mightinesses)  are  always  present  with 
Him. 

5.  Know,  then,  that  the  four-and-twenty  letters 
which  you  possess  are  symbolical  emanations  of 
the  three  powers  that  contain  the  entire  number 
of  the  elements  above.  For  you  are  to  reckon 
thus  —  that  the  nine  mute  ^  letters  are  [the 
images]  of  Pater  and  Aletheia,  because  they  are 
without  voice,  that  is,  of  such  a  nature  as  cannot 
be  uttered  or  pronounced.  But  the  semi-vowels  ■♦ 
represent  Logos  and  Zoe,  because  they  are,  as  it 
were,  midway  between  the  consonants  and  the 
vowels,  partaking  5  of  the  nature  of  both.  The 
vowels,  again,  are  representative  of  Anthropos 
and  Ecclesia,  inasmuch  as  a  voice  proceeding 
from  Anthropos  gave  being  to  them  all ;  for  the 
sound  of  the  voice  imparted  to  them  form. 
Thus,  then.  Logos  and  Zoe  possess  eight  [of 
these  letters]  ;  Anthropos  and  Ecclesia  seven ; 
and  Pater  and  Aletheia  nine.  But  since  the 
number  allotted  to  each  was  unequal.  He  who 
existed  in  the  Father  came  down,  having  been 
specially  sent  by  Him  from  whom  He  was  sepa- 
rated, for  the  rectification  of  what  had  taken  place, 
that  the  unity  of  the  Pleromas,  being  endowed 
with  equality,  might  develop  in  all  that  one 
power  which  flows  from  all.  Thus  that  division 
which  had  only  seven  letters,  received  the  power 
of  eight,*"  and  the  three  sets  were  rendered  alike 
in  point  of  number,  all  becoming  Ogdoads; 
which  three,  when  brought  together,  constitute  the 
number  four-and-twenty.  The  three  elements, 
too  (which  he  declares  to  exist  in  conjunction 
with  three  powers, ^  and  thus  form  the  six  from 
which  have  flowed  the  twenty- four  letters),  being 
quadrupled  by  the  word  of  the  ineffable  Tetrad, 
give  rise  to  the  same  number  with  them  ;  and 
these  elements  he  maintains  to  belong  to  Him 
who  cannot  be  named.  These,  again,  were  en- 
dowed by  the  three  powers  with  a  resemblance 
to  Him  who  is  invisible.  And  he  says  that  those 
letters  which  we  call  double  ^  are  the  images  of 


-  The  old  Latin  version  renders  eiriar^nov.  itisi'^ie,  ilhtsirious, 
but  there  seems  to  be  a  reference  to  the  Valentinian  notion  of  the 
mystic  number  of  888  formed  (10+8+200+70+400+200)  by  the  nu- 
merical value  of  the  letters  in  the  word  'ItjctoOs. 

3  The  mutes  are  n-,  k,  t,  3,  y,  5,  <^,  x.  ^. 

■t  The  semi-vowels  are  A,  m,  i',  p,  <r,  ^,  f ,  1//. 

5  It  seems  scarcely  possible  to  give  a  more  definite  rendering  of 
this  clause:  it  may  be  literally  translated  thus:  "And  because  they 
receive  the  outflow  of  those  above,  but  the  turning  back  again  of  those 
below." 

^  The  ninth  letter  being  taken  from  the  mutes  and  added  to  the 
semi-vowels,  an  equal  division  of  the  twenty-four  was  thus  secured. 

7  Viz.,  Pater,  Athropos,  and  Logos. 

8  Viz.,  i,^,^  =  Si,   KS,   TTS. 


33^ 


IREN^US   AGAINST   HERESIES. 


the  images  of  these  elements  ;  and  if  these  be 
added  to  the  four-and-twenty  letters,  by  the  force 
of  analogy  they  form  the  number  thirty. 

6.  He  asserts  that  the  fruit  of  this  arrange- 
ment and  analogy  has  been  manifested  in  the 
likeness  of  an  image,  namely,  Him  who,  after 
six  days,  ascended '  into  the  mountain  along 
with  three  others,  and  then  became  one  of  six 
(the  sixth), ^  in  which  character  He  descended, 
and  was  contained  in  the  Hebdomad,  since  He 
was  the  illustrious  Ogdoad,^  and  contained  in 
Himself  the  entire  number  of  the  elements, 
which  the  descent  of  the  dove  (who  is  Alpha 
and  Omega)  made  clearly  manifest,  when  He 
came  to  be  baptized ;  for  the  number  of  the 
dove  is  eight  hundred  and  one.-*  And  for  this 
reason  did  Moses  declare  that  man  was  formed 
on  the  sixth  day ;  and  then,  again,  according  to 
arrangement,  it  was  on  the  sixth  day,  which  is 
the  preparation,  that  the  last  man  appeared,  for 
the  regeneration  of  the  first.  Of  this  arrange- 
ment, both  the  beginning  and  the  end  were 
formed  at  that  sixth  hour,  at  which  He  was 
nailed  to  the  tree.  For  that  perfect  being  Nous, 
knowing  that  the  number  six  had  the  power 
both  of  formation  and  regeneration,  declared  to 
the  children  of  light,  that  regeneration  which 
has  been  wrought  out  by  Him  who  appeared  as 
the  Episeinon  in  regard  to  that  number.  Whence 
also  he  declares  it  is  that  the  double  letters  s 
contain  the  Episemon  number ;  for  this  Epise- 
mon,  when  joined  to  the  twenty-four  elements, 
completed  the  name  of  thirty  letters. 

7.  He  employed  as  his  instnunent,  as  the  Sige 
of  Marcus  declares,  the  power  of  seven  letters,'^ 
in  order  that  the  fruit  of  the  independent  will 
[of  Achamoth]  might  be  revealed.  "  Consider 
this  present  Episemon,"  s]\q  says  —  "  Him  who 
was  formed  after  the  [original]  Episemon,  as 
being,  as  it  were,  divided  or  cut  into  two  parts, 
and  remaining  outside  ;  who,  by  His  own  power 
and  wisdom,  through  means  of  that  which  had 
been  produced  by  Himself,  gave  life  to  this 
world,  consisting  of  seven  powers,^  after  the 
likeness  of  the  power  of  the  Hebdomad,  and  so 
formed  it,  that  it  is  the  soul  of  everything  visi- 
ble. And  He  indeed  uses  this  work  Himself  as 
if  it  had  been  formed  by  His  own  free  will ;  but 
the   rest,  as  being   images  of  what    cannot  be 


*  Matt.  xvii.  7;  Mark  ix.  2. 

2  Moses  and  Elias  being  added  to  the  company. 

3  Referring  to  the  word  XpetcrTo?,  according  to  Harvey,  who  re- 
marks, that  "  generally  the  Ogdoad  was  the  receptacle  of  the  spiritual 
seed." 

*  The  Saviour,  as  Alpha  and  Omega,  was  symbolized  by  the  dove, 
the  sum  of  the  Greek  numerals,  n,  e,  p,  i,  <r,  t,  e,  p,  a  {nepicrTepd, 
dove),  being,  like  that  of  A  and  n,  801. 

5  That  is,  the  letters  i,  f ,  1//  all  contain  s,  whose  value  is  six,  and 
which  was  called  iniarfixov  by  the  Greeks. 

*  Referring  to  Aletheia,  which,  in  Greek,  contains  seven  let- 
ters. 

'  By  these  seven  powers  are  meant  the  seven  heavens  (also  called 
angels) ,  formed  by  the  Demiurge. 


[fully]  imitated,  are  subservient  to  the  Enthy- 
mesis  of  the  mother.  And  the  first  heaven  in- 
deed pronounces  Alpha,  the  next  to  this  Epsilon, 
the  third  Eta,  the  fourth,  which  is  also  in  the 
midst  of  the  seven,  utters  the  sound  of  Iota, 
the  fifth  Omicron,  the  sixth  Upsilon,  the  seventh, 
which  is  also  the  fourth  from  the  middle,  utters 
the  elegant  Omega,''  —  as  the  Sige  of  Marcus, 
talking  a  deal  of  nonsense,  but  uttering  no 
word  of  truth,  confidently  asserts.  "  And  these 
powers,"  she  adds,  "  being  all  simultaneously 
clasped  in  each  other's  embrace,  do  sound  out 
the  glory  of  Him  by  whom  they  were  produced  ; 
and  the  glory  of  that  sound  is  transmitted  up- 
wards to  the  Propator."  She  asserts,  moreover, 
that  "  the  sound  of  this  uttering  of  praise,  having 
been  wafted  to  the  earth,  has  become  the  Framer 
and  the  Parent  of  those  things  which  are  on  the 
earth." 

8.  He  instances,  in  proof  of  this,  the  case  of  in- 
fants who  have  just  been  born,  the  cry  of  whom, 
as  soon  as  they  have  issued  from  the  womb,  is 
in  accordance  with  the  sound  of  every  one  of 
these  elements.  As,  then,  he  says,  the  seven 
powers  glorify  the  Word,  so  also  does  the  com- 
plaining soul  of  infants.^  For  this  reason,  too, 
David  said  :  "  Out  of  the  mouth  of  babes  and 
sucklings  Thou  hast  perfected  praise  ;  "  9  and 
again  :  "  The  heavens  declare  the  glory  of  God."  '° 
Hence  also  it  comes  to  pass,  that  when  the  soul 
is  involved  in  difficulties  and  distresses,  for  its 
own  relief  it  calls  out,  "  Oh  "  (fi),  in  honour  of 
the  letter  in  question,"  so  that  its  cognate  soul 
above  may  recognise  [its  distress],  and  send 
down  to  it  relief. 

9.  Thus  it  is,  that  in  regard  to  the  whole 
name,'^  which  consists  of  thirty  letters,  and 
Bythus,  who  receives  his  increase  from  the  let- 
ters of  this  [name],  and,  moreover,  the  body  of 
Aletheia,  which  is  composed  of  twelve  members, 
each  of  which  consists  of  two  letters,  and  the 
voice  which  she  uttered  without  having  spoken 
at  all,  and  in  regard  to  the  analysis  of  that  name 
which  cannot  be  expressed  in  words,  and  the 
soul  of  the  world  and  of  man,  according  as  they 
possess  that  arrangement,  w-hich  is  after  the  image 
[of  things  above],  he  has  uttered  his  nonsensi- 
cal opinions.  It  remains  that  I  relate  how  the 
Tetrad  showed  him  from  the  names  a  power 
equal  in  number ;  so  that  nothing,  my  friend, 
which  I  have  received  as  spoken  by  him,  may 
remain  unknown  to  thee  ;  and  thus  thy  request, 
often  proposed  to  me,  may  be  fulfilled. 


8  We  here  follow  the  text  of  Hippolytus:  the  ordinary-  text  and 
the  old  Latin  read,  "  So  does  the  soul  of  infants,  weeping  and  mourn- 
ing over  Marcus,  deify  him." 

9  Ps.  viii.  2. 
'"  Ps.  xix.  I. 

"  The  text  is  here  altogether  uncertain:  we  have  given  the  proba- 
ble meaning. 

'2  That  IS,  the  name  of  Soter,  the  perfect  result  of  the  whole  Ple- 
roma. 


IREN^US   AGAINST   HERESIES. 


339 


CHAP.    XV. SIGE    RELATES   TO    MARCUS   THE    GEN- 

ERA'IION   OF   THE   TWENTY-FOUR    ELEMENTS   AND 
OF  JESUS.      EXPOSURE  OF  THESE  ABSURDITIES. 

I.  The  all-wise  Sige  then  announced  the  pro- 
duction of  the  four-and-twenty  elements  to  him 
as  follows: — Along  with  Monotes  there  co- 
existed Henotes,  from  which  sprang  two  produc- 
tions, as  we  have  remarked  above,  Monas  and 
Hen,  which,  added  to  the  other  two,  make  four, 
for  twice  two  are  four.  And  again,  two  and  four, 
when  added  together,  exhibit  the  number  six. 
And  further,  these  six  being  quadrupled,  give 
rise  to  the  twenty-four  forms.  And  the  names 
of  the  first  Tetrad,  which  are  understood  to  be 
most  holy,  and  not  capable  of  being  expressed 
in  words,  are  known  by  the  Son  alone,  while  the 
father  also  knows  what  they  are.  The  other 
names  which  are  to  be  uttered  with  respect,  and 
faith,  and  reverence,  are,  according  to  him,  Arr- 
hetos  and  Sige,  Pater  and  Aletheia.  Now  the 
entire  number  of  this  Tetrad  amounts  to  four-and- 
twenty  letters  ;  for  the  name  Arrhetos  contains 
in  itself  seven  letters,  Seige  '  five,  Pater  five,  and 
Aletheia  seven.  If  all  these  be  added  together 
—  twice  five,  and  twice  seven  —  they  complete 
the  number  twenty-four.  In  like  manner,  also, 
the  second  Tetrad,  Logos  and  Zoe,  Anthropos 
and  Ecclesia,  reveal  the  same  number  of  ele- 
ments. Moreover,  that  name  of  the  Saviour 
which  may  be  pronounced,  viz.,  Jesus  ['It^o-ovs], 
consists  of  six  letters,  but  His  unutterable  name 
comprises  four-and-twenty  letters.  The  name 
Christ  the  Son  ^  (vtos  Xpeiords)  comprises 
twelve  letters,  but  that  which  is  unpronounceable 
in  Christ  contains  thirty  letters.  And  for  this 
reason  he  declares  that  He  is  Alpha  and  Omcf^a, 
that  he  may  indicate  the  dove,  inasmuch  as  that 
bird  has  this  number  [in  its  name]. 

2.  But  Jesus,  he  affirms,  has  the  following 
unspeakable  origin.  From  the  mother  of  all 
things,  that  is,  the  first  Tetrad,  there  came  forth 
the  second  Tetrad,  after  the  manner  of  a  daugh- 
ter ;  and  thus  an  Ogdoad  was  formed,  from 
which,  again,  a  Decad  proceeded  :  thus  was  pro- 
duced a  Decad  and  an  Ogdoad.  The  Decad, 
then,  being  joined  with  the  Ogdoad,  and  multi- 
plying it  ten  times,  gave  rise  to  the  number 
eii^hty;  and,  again,  multiplying  eighty  ten  times, 
produced  the  number  eii^ht  hundred.  Thus, 
then,  the  whole  number  of  the  letters  proceeding 
from  the  Ogdoad  [multiplied]  into  the  Decad, 
is  eight  hundred  and  eighty-eight.^  This  is  the 
name  of  Jesus  ;  for  this  name,"if  you  reckon  up 
the  numerical  value  of  the  letters,  amounts  to 
eight   hundred   and   eighty-eight.     Thus,  then, 


'  Manifestly  to  be  so  spelt  here,  as  io  the  sequel  Chrcistus,  for 
Christus.  y 

-  The  text  is  here  altogether  uncertain,  and  the  meaning  obscure. 

3  The  reading  is  exceedingly  doubtful:  some  prefer  the  number 
iighty-eight. 


you  have  a  clear  statement  of  their  opinion  as  to 
the  origin  of  the  supercelestial  Jesus.  Where- 
fore, also,  the  alphabet  of  the  Greeks  contains 
eight  Monads,  eight  Decads,  and  eight  Heca- 
tads-»,  which  present  the  number  eight  hundred 
and  eighty-eight,  that  is,  Jesus,  who  is  formed  of 
all  numbers ;  and  on  this  account  He  is  called 
Alpha  and  Omega,  indicating  His  origin  from 
all.  And,  again,  they  put  the  matter  thus  :  If 
the  first  Tetrad  be  added  up  according  to  the 
progression  of  number,  the  number  ten  appears. 
For  one,  and  two,  and  three,  and  four,  when 
added  together,  form  ten ;  and  this,  as  they  will 
have  it,  is  Jesus.  Moreover,  Chreistus,  he  says, 
being  a  word  of  eight  letters,  indicates  the  first 
Ogdoad,  and  this,  when  multiplied  by  ten,  gives 
birth  to  Jesus  (888).  And  Christ  the  Son,  he 
says,  is  also  spoken  of,  that  is,  the  Duodecad. 
For  the  name  Son,  (mo's)  contains  four  letters, 
and  Christ  (Chreistus)  eight,  which,  being  com- 
bined, point  out  the  greatness  of  the  Duodecad. 
But,  he  alleges,  before  the  Episemon  of  this 
name  appeared,  that  is  Jesus  the  Son,  mankind 
were  involved  in  great  ignorance  and  error. 
But  when  this  name  of  six  letters  was  manifested 
(the  person  bearing  it  clothing  Himself  in  flesh, 
that  He  might  come  under  the  apprehension  of 
man's  senses,  and  having  in  Himself  these  six 
and  twenty-four  letters),  then,  becoming  ac- 
quainted with  Him,  they  ceased  from  their  igno- 
rance, and  passed  from  death  unto  life,  this  name 
serving  as  their  guide  to  the  Father  of  truth.s 
For  the  Father  of  all  had  resolved  to  put  an  end 
to  ignorance,  and  to  destroy  death.  But  this 
abolishing  of  ignorance  was  just  the  knowledge 
of  Him.  And  therefore  that  man  (Anthropos) 
was  chosen  according  to  His  will,  having  been 
formed  after  the  image  of  the  [corresponding] 
power  above. 

3.  As  to  the  yEons,  they  proceeded  from  the 
Tetrad,  and  in  that  Tetrad  were  Anthropos  and 
Ecclesia,  Logos  and  Zoe.  The  powers,  then,  he 
declares,  who  emanated  from  these,  generated 
that  Jesus  who  appeared  upon  the  earth.  The 
angel  Gabriel  took  the  place  of  Logos,  the  Holy 
Spirit  that  of  Zoe,  the  Power  of  the  Highest  that 
of  Anthropos,  while  the  Virgin  pointed  out  the 
place  of  Ecclesia.  And  thus,  by  a  special  dis- 
pensation, there  was  generated  by  Him,  through 
Mary,  that  man,  whom,  as  He  passed  through 
the  womb,  the  Father  of  all  chose  to  [obtain] 
the  knowledge  of  Himself  by  means  of  the  Word. 
And  on  His  coming  to  the  water  [of  baptism], 
there  descended  on  Him,  in  the  form  of  a  dove. 


*  There  were,  as  Harvey  here  observes,  three  extraneous  charac- 
ters introduced  into  the  Greek  alphabet  for  the  sake  of  numeration  — 
the  three  rptsetna  for  6,90,  and  900  respectively.  The  true  alphabet, 
then,  as  employed  to  denote  number,  included  eight  units,  eight  tens, 
and  eight  hundreds. 

5  Or,  according  to  the  Greek  text,  "  being  as  the  way  to  the 
Father;  "  comp.  John  xiv.  6. 


340 


IREN^US    AGAINST    HERESIES. 


that  Being  who  had  formerly  ascended  on  high, 
and  completed  the  twelfth  number,  in  whom 
there  existed  the  seed  of  those  who  were  pro- 
duced contemporaneously  with  Himself,  and 
who  descended  and  ascended  along  with  Him. 
Moreover,  he  maintains  that  that  power  which 
descended  was  the  seed  of  the  Father,  which 
had  in  itself  both  the  Father  and  the  Son,  as 
well  as  that  power  of  Sige  which  is  known  by 
means  of  them,  but  cannot  be  expressed  in  lan- 
guage, and  also  all  the  ^ons.  And  this  was  that 
Spirit  who  spoke  by  the  mouth  of  Jesus,  and  who 
confessed  that  He  was  the  son  of  Man  as  well  as 
revealed  the  Father,  and  who,  having  descended 
into  Jesus,  was  made  one  with  Him.  And  he 
says  that  the  Saviour  formed  by  special  dispen- 
sation did  indeed  destroy  death,  but  that  Christ 
made  known  the  Father.'  He  maintains,  there- 
fore, that  Jesus  is  the  name  of  that  man  forjned 
by  a  special  dispensation,  and  that  He  was 
formed  after  the  likeness  and  form  of  that  [heav- 
enly] .A.nthropos,  who  was  about  to  descend  upon 
Him.  After  He  had  received  that  /Eon,  He 
possessed  Anthropos  himself,  and  Logos  himself, 
and  Pater,  and  Arrhetus,  and  Sige,  and  xVletheia, 
and  Ecclesia,  and  Zoe. 

4.  Such  ravings,  we  may  now  well  say,  go  be- 
yond ///,  ///,  Pheii,  Pheu,  and  every  kind  of 
tragic  exclamation  or  utterance  of  misery.^  For 
who  would  not  detest  one  who  is  the  wretched 
contriver  of  such  audacious  falsehoods,  when  he 
perceives  the  truth  turned  by  Marcus  into  a  mere 
image,  and  that  punctured  all  over  with  the  let- 
ters of  the  alphabet?  The  Greeks  confess  that 
they  first  received  sixteen  letters  from  Cadmus, 
and  that  but  recently,  as  compared  with  the  be- 
ginning, [the  vast  antiquity  of  which  is  implied] 
in  the  common  proverb:  "Yesterday  and  be- 
fore ;  "  3  and  afterwards,  in  the  course  of  time, 
they  themselves  invented  at  one  period  the  as- 
pirates, and  at  another  the  double  letters,  while, 
last  of  all,  they  say  Palamedes  added  the  long 
letters  to  the  former.  Was  it  so,  then,  that  until 
these  things  took  place  among  the  Greeks,  truth 
had  no  existence  ?  For,  according  to  thee,  Mar- 
cus, the  body  of  truth  is  posterior  to  Cadmus 
and  those  who  preceded  him  —  posterior  also  to 
those  who  added  the  rest  of  the  letters  —  pos- 
terior even  to  thyself !  For  thou  alone  hast 
formed  that  which  is  called  by  thee  the  truth 
into  an  [outward,  visible]  image. 

5.  But  who  will  tolerate  thy  nonsensical  Sige, 
who  names  Him  that  cannot  be  named,  and  ex- 
pounds the  nature  of  Him  that  is  unspeakable, 
and  searches  out  Him  that  is  unsearchable,  and 
declares  that  He  whom  thou  maintainest  to  be 


■  The  text  is  here  uncertain :  we  follow  that  suggested  by  Grabe. 

2  [Comp.  cap.  xi.  4,  siipraA 

3  Comp.  Gen  xxxi.  2.  —  We  here  follow  the  punctuation  of 
Scalieer,  now  generally  accepted  by  the  editors,  though  entirely  dif- 
ferent from  the  old  Latin. 


destitute  of  body  and  form,  opened  His  mouth 
and  sent  forth  the  Word,  as  if  He  were  included 
among  organized  beings ;  and  that  His  Word, 
while  like  to  His  Author,  and  bearing  the  image 
of  the  invisible,  nevertheless  consisted  of  thirty 
elements  and  four  syllables?  It  will  follow,  then, 
according  to  thy  theory,  that  the  Father  of  all,  in 
accordance  with  the  likeness  of  the  Word,  con- 
sists of  thirty  elements  and  four  syllables  !  Or, 
again,  who  will  tolerate  thee  in  thy  juggling  with 
forms  and  numbers,  —  at  one  time  thirty,  at 
another  twenty-four,  and  at  another,  again,  only 
six, — whilst  thou  shuttest  up  [in  these]  the  Word 
of  God,  the  Founder,  and  Framer,  and  Maker 
of  all  things ;  and  then,  again,  cutting  Him  up 
piecemeal  into  four  syllables  and  thirty  elements  ; 
and  bringing  down  the  Lord  of  all  who  founded 
the  heavens  to  the  number  eight  hundred  and 
eighty-eight,  so  that  He  should  be  similar  to  the 
alphabet ;  and  subdividing  the  Father,  who  can- 
not be  contained,  but  contains  all  things,  into  a 
Tetrad,  and  an  Ogdoad,  and  a  Decad,  and  a  Duo- 
decad  ;  and  by  such  multiplications,  setting  forth 
the  unspeakable  and  inconceivable  nature  of  the 
Father,  as  thou  thyself  declarest  it  to  be  ?  And 
showing  thyself  a  very  Djedalus  for  evil  invention, 
and  the  wicked  architect  of  the  supreme  power, 
thou  dost  construct  a  nature  and  substance  for 
Him  whom  thou  callest  incorporeal  and  imma- 
terial, out  of  a  multitude  of  letters,  generated  the 
one  by  the  other.  And  that  power  whom  thou 
afifirmest  to  be  indivisible,  thou  dost  nevertheless 
divide  into  consonants,  and  vowels,  and  semi- 
vowels ;  and,  falsely  ascribing  those  letters  which 
are  mute  to  the  Father  of  all  things,  and  to  His 
Ennoea  (thought),  thou  hast  driven  on  all  that 
place  confidence  in  thee  to  the  highest  point  of 
blasphemy,  and  to  the  grossest  impiety.^ 

6.  With  good  reason,  therefore,  and  very  fit- 
tingly, in  reference  to  thy  rash  attempt,  has  that 
divine  elder  s  and  preacher  of  the  truth  burst 
forth  in  verse  against  thee  as  follows  :  — 

"  Marcus,  thou  former  of  idols,  inspector  of  portents, 

Skill'd  in  consulting  the  stars,  and  deep  in  the  black 
arts  of  magic, 

Ever  by  tricks  such  as  these  confirming  the  doctrines  of 
error, 

Furnishing  signs  unto  those  involved  by  thee  in  decep- 
tion, 

Wonders  of  power  that  is  utterly  severed  from  God 
and  apostate, 

\Vhich  Satan,  thy  true  father,  enables  thee  still  to  ac- 
coni])li.sh, 

P.y  means  of  Azazel,  that  fallen  and  yet  mighty  angel, — 

Thus  making  thee  the  precursor  of  his  own  impious 
actions." 

Such  are  the  words  of  the  saindy  elder.  And 
I  shall  endeavour  to  state  the  remainder  of  their 
mystical  system,  which  rims  out  to  great  length, 
in  brief  compass,  and  to  bring  to  the  light  what 


*  [Mosheim  thinks  this  Marcus  was  a  lunatic] 
5   [Some  think  Pothiaus.] 


IREN^US   AGAINST   HERESIES. 


341 


has  for  a  long  time  been  concealed.  For  in  this 
way  such  things  will  become  easily  susceptible 
of  exposure  by  all. 

CHAP.     XVI.  ABSURD     INTERPRETATIONS     OF     THE 

MARCOSIANS. 

1.  Blending  in  one  the  production  of  their 
own  /Itons,  and  the  straying  and  recovery  of  the 
sheep  [spoken  of  in  the  Gospel  '],  these  persons 
endeavour  to  set  forth  things  in  a  more  mystical 
style,  while  they  refer  everything  to  numbers, 
maintaining  that  the  universe  has  been  formed 
out  of  a  Monad  and  a  Dyad.  And  then,  reckon- 
ing from  unity  on  to  four,  they  thus  generate 
the  Decad.  For  when  one,  two,  three,  and  four 
are  added  together,  they  give  rise  to  the  number 
of  the  ten  Aions.  And,  again,  the  Dyad  advan- 
cing from  itself  [by  twos]  up  to  six  —  two,  and 
four,  and  six  —  brings  out  the  Duodecad.  Once 
more,  if  we  reckon  in  the  same  way  up  to  ten,  the 
number  thirty  appears,  in  which  are  found  eight, 
and  ten,  and  twelve.  They  therefore  term  the 
Duodecad  —  because  it  contains  the  Episemon,^ 
and  because  the  Episemon  [so  to  speak]  waits 
upon  it  —  the  passion.  And  for  this  reason,  be- 
cause an  error  occurred  in  connection  with  the 
twelfth  number,^  the  sheep  frisked  off,  and  went 
astray ;  for  they  assert  that  a  defection  took 
place  from  the  Duodecad.  In  the  same  way 
they  oracularly  declare,  that  one  power  having 
departed  also  from  the  Duodecad,  has  perished  ; 
and  this  was  represented  by  the  woman  who  lost 
the  drachma,-"  and,  lighting  a  lamp,  again  found 
it.  Thus,  therefore,  the  numbers  that  were  left, 
viz.,  nine,  as  respects  the  pieces  of  money,  and 
eleven  in  regard  to  the  sheep,5  when  multiplied 
together,  give  birth  to  the .  number  ninety-nine, 
for  nine  times  eleven  are  ninety-nine.  Where- 
fore also  they  maintain  the  word  "  Amen  "  con- 
tains this  number. 

2.  I  will  not,  however,  weary  thee  by  recount- 
ing their  other  interpretations,  that  you  may  per- 
ceive the  results  everywhere.  They  maintain, 
for  instance,  that  the  letter  ^/a  (q)  along  with 
the  Episemon  (c)  constitutes  an  Ogdoad,  inas- 
much as  it  occupies  the  eighth  place  from  the 
first  letter.  Then,  again,  without  the  Episemon, 
reckoning  the  number  of  the  letters,  and  adding 
them  up  till  we  come,  to  Eta,  they  bring  out  the 
Triacontad.  For  if  one  begins  at  Alpha  and 
ends  with  Eta,  omitting  the  Episemon,  and  adds 
together  the  value  of  the  letters  in  succession,  he 
will  find  their  number  altogether  to  amount  to 
thirty.    For  up  to  Epsilon  (e)  fifteen  are  formed  ; 


'   Luke  xv.  4. 

2  All  the  editors,  Grabe,  Massuet,  Stieren,  and  Harvey,  differ  as 
to  the  text  and  interpretation  of  this  sentence.  We  have  given  what 
seems  the  simplest  rendering  of  the  text  as  it  stands. 

3  Referring  to  the  last  of  the  twelve  iEons. 

4  Lnke  xv.  8. 

5  Meaning  the  JE.on  who  left  the  Duodecad,  when  eleven  remained, 
»nd  not  referring  to  the  lost  sheep  of  the  paraljle. 


then  adding  seven  to  that  number,  the  sum  of 
twenty-two  is  reached.  Next,  Eia  being  added 
to  these,  since  its  value  is  eight,  the  most  won- 
derful Triacontad  is  completed.  And  hence 
they  give  forth  that  the  Ogdoad  is  the  mother 
of  the  thirty  yEons.  Since,  therefore,  the  num- 
ber thirty  is  composed  of  three  powers  [the 
Ogdoad,  Decad,  and  Duodecad],  when  multi- 
plied by  three,  it  produces  ninety,  for  three 
times  thirty  are  ninety.  Likewise  this  Triad, 
when  multiplied  by  itself,  gives  rise  to  nine. 
Thus  the  Ogdoad  generates,  by  these  means, 
ninety-nine.  And  since  the  twelfth  JEon,  by  her 
defection,  left  eleven  in  the  heights  above,  they 
maintain  that  therefore  the  position  of  the  letters 
is  a  true  co-ordinate  of  the  method  of  their  cal- 
culation^' (for  Lambda  is  the  eleventh  in  order 
among  the  letters,  and  represents  the  number 
thirty),  and  also  forms  a  representation  of  the 
arrangement  of  affairs  above,  since,  on  from 
Alpha,  omitting  Episemon,  the  number  of  the 
letters  up  to  Lambda,  when  added  together  ac- 
cording to  the  successive  value  of  the  letters,  and 
including  Lambda  itself,  forms  the  sum  of  ninety- 
nine  ;  but  that  this  Lambda,  being  the  eleventh 
in  order,  descended  to  seek  after  one  equal  to 
itself,  so  as  to  complete  the  number  of  twelve 
letters,  and  when  it  found  such  a  one,  the  num- 
ber was  completed,  is  manifest  from  the  very 
configuration  of  the  letter ;  for  Lambda  being 
engaged,  as  it  were,  in  the  quest  of  one  similar 
to  itself,  and  finding  such  an  one,  and  clasp- 
ing it  to  itself,  thus  filled  up  the  place  of  the 
twelfth,  the  letter  Mu  (M)  being  composed  of 
two  Lambdas  (AA).  Wherefore  also  they,  by 
means  of  their  "  knowledge,"  avoid  the  place 
of  ninety-nine,  that  is,  the  defection  —  a  type 
of  the  left  hand,'  —  but  endeavour  to  secure  o7ie 
more,  which,  when  added  to  the  ninety  and  nine, 
has  the  effect  of  changing  their  reckoning  to  the 
right  hand. 

3.  I  well  know,  my  dear  friend,  that  when  thou 
hast  read  through  all  this,  thou  wilt  indulge  in  a 
hearty  laugh  over  this  their  inflated  wi.se  folly  ! 
But  those  men  are  really  worthy  of  being  mourned 
over,  who  promulgate  such  a  kind  of  religion, 
and  who  so  frigidly  and  perversely  pull  to  pieces 
the  greatness  of  the  truly  unspeakable  power, 
and  the  dispensations  of  God  in  themselves 
so  striking,  by  means  of  Alpha  and  Beta,  and 
through  the  aid  of  numbers.  But  as  many  as 
separate  from  the  Church,  and  give  heed  to  such 
old  wives'  fables  as  these,  are  truly  self-con- 
demned ;  and  these  men  Paul  commands  us, 
"after  a  first  and  second  admonition,  to  avoid."  ** 


6  Harvey  gives  the  above  paraphrase  of  the  very  obscure  original; 
others  propose  to  read  A   instead  of  Aoyou. 

7  Alassuet  explains  this  and  the  following  reference,  by  remarking 
that  the  ancients  used  the  fingers  of  the  hand  in  counting;  by  the  left 
hand  they  indicated  all  the  numbers  below  a  hundred,  but  by  the 
right  hand  all  above  that  sum.  —  Comp.  Juvenal,  Sat.,  x.  249. 

8  Tit.  iii.  xo. 


342 


IREN^US   AGAINST   HERESIES. 


And  John,  the  disciple  of  the  Lord,  has  inten- 
sified their  condemnation,  when  he  desires  us 
not  even  to  address  to  them  the  salutation  of 
"  good-speed ;  "  for,  says  he,  "  He  that  bids 
them  be  of  good-speed  is  a  partaker  with  their 
evil  deeds  ;  "  '  and  that  with  reason,  "  for  there 
is  no  good-speed  to  the  ungodly,"  ^  saith  the 
Lord.  Impious  indeed,  beyond  all  impiety,  are 
these  men,  who  assert  that  the  Maker  of  heaven 
and  earth,  the  only  God  Almighty,  besides  whom 
there  is  no  God,  was  produced  by  means  of  a 
defect,  which  itself  sprang  from  another  defect, 
so  that,  according  to  them.  He  was  the  product 
of  the  third  defect.^  Such  an  opinion  we  should 
detest  and  execrate,  while  we  ought  everywhere 
to  flee  far  apart  from  those  that  hold  it ;  and  in 
proportion  as  they  vehemently  maintain  and  re- 
joice in  their  fictitious  doctrines,  so  much  the 
more  should  we  be  convinced  that  they  are  under 
the  influence  of  the  wicked  spirits  of  the  Ogdoad, 
— just  as  those  persons  who  fall  into  a  fit  of 
frenzy,  the  more  they  laugh,  and  imagine  them- 
selves to  be  well,  and  do  all  things  as  if  they 
were  in  good  health  [both  of  body  and  mind], 
yea,  some  things  better  than  those  who  really 
are  so,  are  only  thus  shown  to  be  the  more  seri- 
ously diseased.  In  like  ntanner  do  these  men, 
the  more  they  seem  to  excel  others  in  wisdom, 
and  waste  their  strength  by  drawing  the  bow  too 
tightly,-*  the  greater  fools  do  they  show  them- 
selves. For  when  the  unclean  spirit  of  folly  has 
gone  forth,  and  when  afterwards  he  finds  them  not 
waiting  upon  God,  but  occupied  with  mere  worldly 
questions,  then,  "  taking  seven  other  spirits  more 
wicked  than  himself,"  5  and  inflating  the  minds 
of  these  men  with  the  notion  of  their  being  able 
to  conceive  of  something  beyond  God,  and  having 
fitly  prepared  them  for  the  reception  of  deceit,  he 
implants  within  them  the  Ogdoad  of  the  foolish 
spirits  of  wickedness. 

CHAP.    XVII. THE   THEORY    OF    THE    MARCOSUNS, 

THAT   CREATED  THINGS   WERE    MADE   AFTER  THE 
IMAGE    OF   THINGS    INVISIBLE. 

I.  I  wish  also  to  explain  to  thee  their  theory 
as  to  the  way  in  which  the  creation  itself  was 
formed  through  the  mother  by  the  Demiurge 
(as  it  were  without  his  knowledge),  after  the 
image  of  things  invisible.  They  maintain,  then, 
that  first  of  all  the  four  elements,  fire,  water, 
earth,  and  air,  were  produced  after  the  image 
of  the  primary  Tetrad  above,  and  that  then,  if 
we  add  their  operations,  viz.,  heat,  cold,  dryness, 
and  humidity,  an  exact  likeness  of  the  Ogdoad 


'  2  John  lo,  II. 

*  Isa.  xlviii.  22. 

3  The  Demiurge  being  the  fruit  of  the  abortive  conversion  of  the 
abortive  passion  of  Achamoth,  who,  again,  was  the  abortive  issue  of 
Sophia. 

*  i.e.,  by  aiming  at  what  transcends  their  ability,  they  fall  into 
absurdity,  as  a  bow  is  broken  by  bending  it  too  far. 

5  Matt.  xii.  43. 


is  presented.  They  next  reckon  up  ten  powers 
in  the  following  manner :  —  There  are  seven 
globular  bodies,  which  they  also  call  heavens ; 
then  that  globular  body  which  contains  these, 
which  also  they  name  the  eighth  heaven  ;  and, 
in  addition  to  these,  the  sun  and  moon.  These, 
being  ten  in  number,  they  declare  to  be  types 
of  the  invisible  Decad,  which  proceeded  from 
Logos  and  Zoe.  As  to  the  Duodecad,  it  is  indi- 
cated by  the  zodiacal  circle,  as  it  is  called  ;  for 
they  afiirm  that  the  twelve  signs  do  most  mani- 
festly shadow  forth  the  Duodecad,  the  daughter 
of  Anthropos  and  Ecclesia.  And  since  the  high- 
est heaven,  bearing  upon  the  very  sphere  [of  the 
seventh  heaven],  has  been  linked  with  the  most 
rapid  precession  of  the  whole  system,  as  a  check, 
and  balancing  that  system  with  its  own  gravity, 
so  that  it  completes  the  cycle  from  sign  to  sign 
in  thirty  years,  —  they  say  that  this  is  an  image 
of  Horus,  encircling  their  thirty-named  mother.^ 
And  then,  again,  as  the  moon  travels  through 
her  allotted  space  of  heaven  in  thirty  days,  they 
hold,  that  by  these  days  she  expresses  the  num- 
ber of  the  thirty  ^ons.  The  sun  also,  who  runs 
through  his  orbit  in  twelve  months,  and  then 
returns  to  the  same  point  in  the  circle,  makes 
the  Duodecad  manifest  by  these  twelve  months ; 
and  the  days,  as  being  measured  by  twelve  hours, 
are  a  type  of  the  invisible  Duodecad.  Moreover, 
they  declare  that  the  hour,  which  is  the  twelfth 
part  of  the  day,  is  composed  ^  of  thirty  parts,  in 
order  to  set  forth  the  image  of  the  Triacontad. 
Also  the  circumference  of  the  zodiacal  circle 
itself  contains  three  hundred  and  sixty  degrees 
(for  each  of  its  signs  comprises  thirty)  ;  and  thus 
also  they  affirm,  that  by  means  of  this  circle  an 
image  is  preserved  of  that  connection  which 
exists  between  the  twelve  and  the  thirty.  Still 
further,  asserting  that  the  earth  is  divided  into 
twelve  zones,  and  that  in  each  zone  it  receives 
power  from  the'  heavens,  according  to  the  per- 
pendicular [position  of  the  sun  above  it],  bring- 
ing forth  productions  coiTCsponding  to  that  power 
which  sends  down  its  influence  upon  it,  they 
maintain  that  this  is  a  most  evident  type  of  the 
Duodecad  and  its  offspring. 

2.  In  addition  to  these  things,  they  declare 
that  the  Demiurge,  desiring  to  imitate  the  infini- 
tude, and  eternity,  and  immensity,  and  freedom 
from  all  measurement  by  time  of  the  Ogdoad 
above,  but,  as  he  was  the  fruit  of  defect,  being 
unable  to  express  its  permanence  and  eternity, 
had  recourse  to  the  expedient  of  spreading  out 
its  eternity  into  times,  and  seasons,  and  vast 
numbers  of  years,  imagining,  that  by  the  multi- 
tude of  such  times  he  might  imitate  its  immen- 


6  Such  is  the  translation  which  Harvey,  following  the  text  pre- 
served by  Hippolytus,  gives  of  the  above  iutricatc  and  obscure  sen- 
tence. 

'  Literally,  "  is  adorned  with." 


IREN^US   AGAINST   HERESIES. 


343 


sity.  They  declare  further,  that  the  truth  having 
escaped  him,  he  followed  that  which  was  false, 
and  that,  for  this  reason,  when  the  times  are 
fulfilled,  his  work  shall  perish. 

CHAP.    XVIII.  PASSAGES    FROM  MOSES,   WHICH   THE 

HERETICS    PERVERT   TO    THE    SUPPORT    OF    THEIR 
HYPOTHESIS. 

I.  And  while  they  affirm  such  things  as  these 
concerning  the  creation,  every  one  of  them  gen- 
erates something  new,  day  by  day,  according 
to  his  ability  ;  for  no  one  is  deemed  "  perfect," 
who  does  not  tlevelop  among  them  some  mighty 
fictions.  It  is  thus  necessary,  first,  to  indicate 
what  things  they  metamorphose  [to  their  own 
use]  out  of  the  prophetical  writings,  and  next, 
to  refute  them.  Moses,  then,  they  declare,  by 
his  mode  of  beginning  the  account  of  the  crea- 
tion, has  at  the  commencement  pointed  out  the 
mother  of  all  things  when  he  says,  "  In  the  begin- 
ning God  created  the  heaven  and  the  earth  ;"  ' 
for,  as  they  maintain,  by  naming  these  four,  — 
God,  beginning,  heaven,  and  earth,  —  he  set 
forth  their  Tetrad.  Indicating  also  its  invisible 
and  hidden  nature,  he  said,  "  Now  the  earth  was 
invisible  and  unformed."  ^  They  will  have  it, 
moreover,  that  he  spoke  of  the  second  Tetrad, 
the  offspring  of  the  first,  in  this  way  —  by  naming 
an  abyss  and  darkness,  in  which  were  also  water, 
and  the  Spirit  moving  upon  the  water.  Then, 
proceeding  to  mention  the  Decad,  he  names 
light,  day,  night,  the  firmament,  the  evening,  the 
morning,  dry  land,  sea,  plants,  and,  in  the  tenth 
place,  trees.  Thus,  by  means  of  these  ten 
names,  he  indicated  the  ten  /Eons.  The  power 
of  the  Duodecad,  again,  was  shadowed  forth  by 
him  thus  :  —  He  names  the  sun,  moon,  stars, 
seasons,  years,  whales,  fishes,  reptiles,  birds, 
quadrupeds,  wild  beasts,  and  after  all  these,  in 
the  twelfth  place,  man.  Thus  they  teach  that  the 
Triacontad  was  spoken  of  through  Moses  by  the 
Spirit.  Moreover,  man  also,  being  formed  after 
the  image  of  the  power  above,  had  in  himself 
that  ability  which  flows  from  the  one  source. 
This  ability  was  seated  in  the  region  of  the  brain, 
from  which  four  faculties  proceed,  after  the 
image  of  the  Tetrad  above,  and  these  are  called  : 
the  first,  s/i^/U,  the  second,  hearing,  the  third, 
smell,  and  the  fourth,^  taste.  And  they  say  that 
the  Ogdoad  is  indicated  by  man  in  this  way  : 
that  he  possesses  two  ears,  the  like  number  of 
eyes,  also  two  nostrils,  and  a  twofold  taste, 
namely,  of  bitter  and  sweet.  Moreover,  they 
teach  that  the  whole  man  contains  the  entire 
image  of  the  Triacontad  as  follows :  In  his 
hands,  by  means  of  his    fingers,  he   bears    the 


'  Gen.  i.  i. 

2  Gen.  i.  2. 

3  One  of  the  senses  was  thus  capriciously  cancelled  by  these 
heretics. 


Decad  ;  and  in  his  whole  body  the  Duodecad, 
inasmuch  as  his  body  is  divided  into  twelve 
members  ;  for  they  portion  that  out,  as  the  body 
of  Truth  is  divided  by  them  —  a  point  of  which 
we  have  already  spoken. •♦  But  the  Ogdoad,  as 
being  unspeakable  and  invisible,  is  understood 
as  hidden  in  the  viscera. 

2.  Again,  they  assert  that  the  sun,  the  great 
light-giver,  was  formed  on  the  fourth  day,  with 
a  reference  to  the  number  of  the  Tetrad.  So 
also,  according  to  them,  the  courts  5  of  the  tab- 
ernacle constructed  by  Moses,  being  composed 
of  fine  linen,  and  blue,  and  purple,  and  scarlet, 
pointed  to  the  same  image.  Moreover,  they 
maintain  that  the  long  robe  of  the  priest  falling 
over  his  feet,  as  being  adorned  with  four  rows  of 
precious  stones,*"  indicates  the  Tetrad ;  and  if 
there  are  any  other  things  in  the  Scriptures  which 
can  possibly  be  dragged  into  the  number_/<?/^r, 
they  declare  that  these  had  their  being  with  a 
view  to  the  Tetrad.  The  Ogdoad,  again,  was 
shown  as  follows: — They  aftirm  that  man  was 
formed  on  the  eighth  day,  for  sometimes  they 
will  have  him  to  have  been  made  on  the  sixth 
day,  and  sometimes  on  the  eighth,  unless,  per- 
chance, they  mean  that  his  earthly  part  was 
formed  on  the  sixth  day,  but  his  fleshly  part  on 
the  eighth,  for  these  two  things  are  distinguished 
by  them.  Some  of  them  also  hold  that  one  man 
was  formed  after  the  image  and  likeness  of  God, 
masculo-feminine,  and  that  this  was  the  spiritual 
man  ;  and  that  another  man  was  formed  out  of 
the  earth. 

3.  Further,  they  declare  that  the  arrangement 
made  with  respect  to  the  ark  in  the  Deluge,  by 
means  of  which  eight  persons  were  saved,^  most 
clearly  indicates  the  Ogdoad  which  brings  salva- 
tion. David  also  shows  forth  the  same,  as  hold- 
ing the  eighth  place  in  point  of  age  among  his 
brethren.^  Moreover,  that  circumcision  which 
took  place  on  the  eighth  day ,9  represented  the 
circumcision  of  the  Ogdoad  above.  In  a  word, 
whatever  they  find  in  the  Scriptures  capable  of 
being  referred  to  the  number  eight,  they  declare 
to  fulfil  the  mystery  of  the  Ogdoad.  With  re- 
spect, again,  to  the  Decad,  they  maintain  that  it 
is  indicated  by  those  ten  nations  which  God 
promised  to  Abraham  for  a  possession.'"  The 
arrangement  also  made  by  Sarah  when,  after  ten 
years,  she  gave  "  her  handmaid  Hagar  to  him, 
that  by  her  he  might  have  a  son,  showed  the 
same  thing.  Moreover,  the  ser\-ant  of  Abraham 
who  was  sent  to  Rebekah,  and  presented  her  at 
the  well  with   ten   bracelets    of  gold,  and   her 


<  ."^ae  above,  chap.  xiv.  2. 

5  Or,  rather,  perhaps  "  curtains." 

6  Ex.  xxviii.  17. 

7  Gen.  vi.  18;  i  Pet.  iii.  20. 
'  I  Sam.  xvi.  10. 

9  Gen.  xvii.  12. 
'°  Gen.  XV.  19. 
It  Gen.  xvi.  3. 


Ex. 


344 


IREN^US    AGAINST    HERESIES. 


brethren  who  detained  her  for  ten  days  ; '  Jero- 
boam also,  who  received  the  ten  sceptres^ 
(tribes),  and  the  ten  courts ^  of  the  tabernacle, 
and  the  columns  of  ten  cubits •♦  [high],  and  the 
ten  sons  of  Jacob  who  were  at  first  sent  into 
Egypt  to  buy  corn,5  and  the  ten  apostles  to 
whom  the  Lord  appeared  after  His  resurrection, 

—  Thomas  ^  being  absent,  —  represented,  ac- 
cording to  them,  the  invisible  Decad. 

4.  As  to  the  Duodecad,  in  connection  with 
which  the  mystery  of  the  passion  of  the  defect 
occurred,  from  which  passion  they  maintain  that 
all  things  visible  were  framed,  they  assert  that  is 
to  be  found  strikingly  and  manifestly  everywhere 
[in  Scripture].  For  they  declare  that  the  twelve 
sons  of  Jacob,^  from  whom  also  sprung  twelve 
tribes, — the  breastplate  of  the  high  priest,  which 
bore  twelve  precious  stones  and  twelve  little 
bells,*^  —  the  twelve  stones  which  were  placed 
by  Moses  at  the  foot  of  the  mountain,9  —  the 
same  number  which  was  placed  by  Joshua  in 
the  river, '°  and  again,  on  the  other  side,  the 
bearers  of  the  ark  of  the  covenant," — those 
stones  which  were  set  up  by  Elijah  when  the 
heifer  was  offered  as  a  burnt-offering  ;  '^  the  num- 
ber, too,  of  the  apostles ;  and,  in  fine,  every 
event  which  embraces  in  it  the  number  tiuelve, 

—  set  forth  their  Duodecad.  And  then  the 
union  of  all  these,  which  is  called  the  Triacon- 
tad,  they  strenuously  endeavour  to  demonstrate 
by  the  ark  of  Noah,  the  height  of  which  was 
thirty  cubits  ;  '^  by  the  case  of  Samuel,  who  as- 
signed Saul  the  chief  place  among  thirty  guests  ;  '■* 
by  David,  when  for  thirty  days  he  concealed 
himself  in  the  field  ;  '^  by  those  who  entered  along 
with  him  into  the  cave  ;  also  by  the  fact  that  the 
length  (height)  of  the  holy  tabernacle  was  thirty 
cubits ;  '"^  and  if  they  meet  with  any  other  like 
numbers,  they  still  apply  these  to  their  Triacontad. 

CHAP.    XIX. PASSAGES     OF     SCRIPTURE     BY    WHICH 

THEY  AITEMPT  TO  PROVE  THAT  THE  SUPREME 
FATHER  WAS  UNKNOWN  BEFORE  THE  COMING  OF 
CHRIST. 

I .  I  judge  it  necessary  to  add  to  these  details 
also  what,  by  garbling  passages  of  Scripture, 
they  try  to  persuade  us  concerning  their  Propa- 


'  Gen.  xxiv.  22,  25. 

2  I  Kings  xi.  31. 

3  Ex.  xxvi.  I,  xxxvi.  8. 
^  Ex.  xxxvi.  21. 

5  Gen.  xlii.  3. 

*"  John  XX.  24. 

'  Gen.  XXXV.  22,  xlix.  28. 

8  Ex.  xxviii.  2.  —  There  is  no  mention  of  the  number  of  the  bells 
«n  Scripture. 

"  Ex.  xxiv.  4. 
'^  Josh.  iv.  3. 
"  Josh.  iii.  12. 
'-  I  Kings  xviii.  31. 
"  Gen.  vi.  15. 
■'•  I  Sam.  ix.  22. 
'5  I  Sam.  XX.  5. 

'*  Ex.  xxvi.  8.  Numbers  appear  to  have  been  often  capriciously 
introduced  by  these  heretics  to  give  a  colour  of  support  to  their  own 
theories. 


tor,  who  was  unknown  to  all  before  the  coming 
of  Christ.  Their  object  in  this  is  to  show 
that  our  Lord  announced  another  Father  than 
the  Maker  of  this  universe,  whom,  as  we  said 
before,  they  impiously  declare  to  have  been  the 
fruit  of  a  defect.  For  instance,  when  the 
prophet  Isaiah  says,  "  But  Israel  hath  not  known 
Me,  and  My  people  have  not  understood  Me,"  '? 
they  pervert  his  words  to  mean  ignorance  of  the 
invisible  Bythus.  And  that  which  is  spoken  by 
Hosea,  "  There  is  no  truth  in  them,  nor  the 
knowledge  of  God,"  '^  they  strive  to  give  the 
same  reference.  And,  "  There  is  none  that  un- 
derstandeth,  or  that  seeketh  after  God :  they 
have  all  gone  out  of  the  way,  they  are  together 
become  unprofitable,"  '^  they  maintain  to  be  said 
concerning  ignorance  of  Bythus.  Also  that 
which  is  spoken  by  Moses,  "  No  man  shall  see 
God  and  live,"  ^°  has,  as  they  would  persuade  us, 
the  same  reference. 

2.  For  they  falsely  hold,  that  the  Creator  was 
seen  by  the  prophets.  But  this  passage,  "  No 
man  shall  see  God  and  live,"  they  would  inter- 
pret as  spoken  of  His  greatness  unseen  and  un- 
known by  all ;  and  indeed  that  these  words,  "  No 
man  shall  see  God,"  are  spoken  concerning  the 
invisible  Father,  the  Maker  of  the  universe,  is 
evident  to  us  all ;  but  that  they  are  not  used 
concerning  that  Bythus  whom  they  conjure  into 
existence,  but  concerning  the  Creator  (and  He 
is  the  invisible  God),  shall  be  shown  as  we  pro- 
ceed. They  maintain  that  Daniel  also  set  forth 
the  same  thing  when  he  begged  of  the  angels 
explanations  of  the  parables,  as  being  himself 
ignorant  of  them.  But  the  angel,  hiding  from 
him  the  great  mystery  of  Bythus,  said  unto  him, 
"  Go  thy  way  quickly,  Daniel,  for  these  sayings 
are  closed  up  until  those  who  have  understand- 
ing do  understand  them,  and  those  who  are 
white  be  made  white."  ^'  Moreover,  they  vaunt 
themselves  as  being  the  white  and  the  men  of 
good  understanding. 


CHAP.      XX. 


THE      APOCRYPHAL      AND      SPURIOUS 


SCRIPTURES     OF     THE     MARCOSIANS,     WITH      PAS- 
SAGES   OF    THE    GOSPELS    WHICH    THEY   PERVERT. 

I.  Besides  the  above  [misrepresentations], 
they  adduce  an  unspeakable  number  of  apocry- 
phal and  spurious  writings,  which  they  them- 
selves have  forged,  to  bewilder  the  minds  of 
foolish  men,  and  of  such  as  are  ignorant  of  the 
Scriptures  of  truth.  Among  other  things,  they 
bring  forward  that  false  and  wicked  story  ^-  which 


'7  Isa.  i.  3. 

'8  Hos.  iv.  I. 

■9  Rom.  iii.  11;   Ps.  xiv.  3. 

^°  Ex.  xxxiii.  20. 

2'  Dan.  xii.  9,  10.  The  words  in  the  above  quotation  not  occur- 
ring in  the  Hebrew  text  of  the  passage,  seem  to  have  been  interpo- 
lated by  these  heretics. 

^-  [From  the  Protevangel  of  Thomas.  Compare  the  curious 
work  of  Dominic  Dcodati,  De  Christo  Grace  ioguente,  p.  95. 
London,  1843.] 


IREN^US   AGAINST   HERESIES. 


345 


relates  that  our  Lord,  when  He  was  a  boy  learn- 
ing His  letters,  on  the  teacher  saying  to  Him,  as  is 
usual,  "  Pronounce  Alpha,"  replied  [as  He  was 
bid],  "Alpha."  But  when,  again,  the  teacher 
bade  Him  say,  "  Beta,"  the  Loril  replied,  "  Do 
thou  first  tell  me  what  Alpha  is,  and  then  I  will  tell 
thee  what  Beta  is."  This  they  expound  as  mean- 
ing that  He  alone  knew  the  Unknown,  which  He 
revealed  under  its  type  Alpha. 

2.  Some  passages,  also,  which  occur  in  the 
Gospels,  receive  from  them  a  colouring  of  the 
same  kind,  such  as  the  answer  which  He  gave 
His  mother  when  He  was  twelve  years  of  age  : 
"  Wist  ye  not  that  I  must  be  about  My  Father's 
business?"'  Thus,  they  say.  He  announced  to 
them  the  Father  of  whom  they  were  ignorant. 
On  this  account,  also.  He  sent  forth  the  disciples 
to  the  twelve  tribes,  that  they  might  proclaim  to 
them  the  unknown  God.  And  to  the  person  who 
said  to  Him,  "Good  Master,"-  He  confessed 
that  Ciod  who  is  truly  good,  saying,  "  Why  callest 
thou  Me  good  :  there  is  One  who  is  good,  the 
Father  in  the  heavens ;  "  ^  and  they  assert  that 
in  this  passage  the  ^ons  receive  the  name  of 
heavens.  Moreover,  by  His  not  replying  to 
those  who  said  to  Him,  "  By  what  power  doest 
Thou  this  ?  "  ^  but  by  a  question  on  His  own  side, 
put  them  to  utter  confusion ;  by  His  thus  not 
replying,  according  to  their  interpretation,  He 
showed  the  unutterable  nature  of  the  Father. 
Moreover,  when  He  said.  "  I  have  often  desired 
to  hear  one  of  these  words,  and  I  had  no  one 
who  could  utter  it,"  5  they  maintain,  that  by  this 
expression  "  one  "  He  set  forth  the  one  true  God 
whom  they  knew  not.  Further,  w-hen,  as  He 
drew  nigh  to  Jerusalem,  He  wept  over  it  and 
said,  "If  thou  hadst  known,  even  thou,  in  this 
thy  day,  the  things  that  belong  unto  thy  peace, 
but  they  are  hidden  from  thee,"  ^  by  this  word 
"  hidden "  He  showed  the  abstruse  nature  of 
Bythus.  And  again,  when  He  said,  "  Come  unto 
Me  all  ye  that  labour  and  are  heavy  laden,  and 
I  will  give  you  rest,  and  learn  of  Me,"  ''  He  an- 
nounced the  Father  of  truth.  For  what  they 
knew  not,  these  men  say  that  He  promised  to 
teach  them. 

3.  But  they  adduce  the  following  passage  as 
the  highest  testimony,^  and,  as  it  were,  the  very 
crown  of  their  system  :  —  "I  thank  Thee,  O 
Father,  Lord  of  heaven  and  earth,  because  Thou 
hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  to  babes.  Even  so,  my 
Father;  for  so  it  seemed  good  in   Thy  sight. 


'   Luke  ii.  49. 

2  Mark  x.  17. 

3  Luke  xviii.  18. 

*  Matt.  xxi.  23. 

5  Taken  from  some  apocryphal  writing. 

*  Luke  xix.  42,  loosely  quoted. 
7  Matt.  xi.  28. 

5  The  translator  evidently  read  rCiv  for  r^v,  in  which  case  the 
rendering  will  he  "  proof  of  those  most  high,"  but  the  Greek  text 
seems  preferable. 


All  things  have  been  delivered  to  Me  by  My 
Father ;  and  no  one  knoweth  the  Father  but  the 
Son,  or  the  Son  but  the  Father,  and  he  to  whom 
the  Son  will  reveal  Him."  '-'  In  these  words  they 
affirm  that  He  clearly  showed  that  the  Father 
of  truth,  conjured  into  existence  by  them,  was 
known  to  no  one  before  His  advent.  And  they 
desire  to  construe  the  passage  as  if  teaching  that 
the  Maker  and  P^amer  [of  the  world]  was  always 
known  by  all,  while  the  Lord  spoke  these  words 
concerning  the  Father  unknown  to  all,  whom 
they  now  proclaim. 

CHAP.    XXL THE   VIEWS    OF    REDEMPTION    ENTER- 
TAINED BY  THESE  HERETICS. 

1.  It  happens  that  their  tradition  respecting 
redemption  '°  is  invisible  and  incomprehensible, 
as  being  the  mother  of  things  which  are  incom- 
prehensible and  invisible ;  and  on  this  account, 
since  it  is  fluctuating,  it  is  impossible  simply  and 
all  at  once  to  make  known  its  nature,  for  every 
one  of  them  hands  it  down  just  as  his  own  in- 
clination prompts.  Thus  there  are  as  many 
schemes  of  "  redemption  "  as  there  are  teachers 
of  these  mystical  opinions.  And  when  we  come 
to  refute  them,  we  shall  show  in  its  fitting-place, 
that  this  class  of  men  have  been  instigated  by 
Satan  to  a  denial  of  that  baptism  which  is  regen- 
eration to  God,  and  thus  to  a  renunciation  of  the 
whole  [Christian]  faith. 

2.  They  maintain  that  those  who  have  attained 
to  perfect  knowledge  must  of  necessity  be  re- 
generated into  that  power  which  is  above  all. 
For  it  is  otherwise  impossible  to  find  admittance 
within  the  Pleroma,  since  this  [regeneration]  it 
is  which  leads  them  down  into  the  depths  of 
Bythus.  For  the  baptism  instituted  by  the  visi- 
ble Jesus  was  for  the  remission  of  sins,  but  the 
redemption  brought  in  by  that  Christ  who  de- 
scended upon  Him,  was  for  perfection  ;  and  they 
allege  that  the  former  is  animal,  but  the  latter 
spiritual.  And  the  baptism  of  John  was  pro- 
claimed with  a  view  to  repentance,  but  the  re- 
demption by  Jesus  "  was  brought  in  for  the  sake 
of  perfection.  And  to  this  He  refers  when  He 
says,  "  And  I  have  another  baptism  to  be  bap- 
tized with,  and  I  hasten  eagerly  towards  it."  '^ 
Moreo\'er,  they  affirm  that  the  Lord  added  this 
redemption  to  the  sons  of  Zebedee,  when  their 
mother  asked  that  they  might  sit.  the  one  on 
His  right  hand,  and  the  other  on  His  left,  in  His 
kingdom,  saying,  "  Can  ye  be  baptized  with  the 
baptism  which  I  shall  be  baptized  with?"'^ 
Paul,  too,  they  declare,  has  often  set  forth,  in 
express  terms,  the  redemption  which  is  in  Christ 


9  Matt.  xi.  25-27. 
'o  Comp.  chap.  xiii.  6. 
"  The  Latin  reads  "Christ." 

'-  Luke  xii.   50.    The  text  was  probably  thus  corrupted  by  the 
heretics. 

"  Mark  x.  38. 


346 


IREN.EUS    AGAINST    HERESIES. 


Jesus  ;  and  this  was  the  same  which  is  handed 
down  by  them  in  so  varied  and  discordant  forms. 

3.  For  some  of  them  prepare  a  nuptial  couch, 
and  perform  a  sort  of  mystic  rite  (pronouncing 
certain  expressions)  with  those  who  are  being 
initiated,  and  affirm  that  it  is  a  spiritual  marriage 
which  is  celebrated  by  them,  after  the  likeness 
of  the  conjunctions  above.  Others,  again,  lead 
them  to  a  place  where  water  is,  and  baptize 
them,  with  the  utterance  of  these  words,  "  Into 
the  name  of  the  unknown  Father  of  the  universe 
—  into  truth,  the  mother  of  all  things  —  into 
Him  who  descended  on  Jesus  —  into  union,  and 
redemption,  and  communion  with  the  powers." 
Others  still  repeat  certain  Hebrew  words,  in  or- 
der the  more  thoroughly  to  bewilder  those  who 
are  being  initiated,  as  follows  :  "  Basema,  Cha- 
mosse,  Baoenaora,  Mistadia,  Ruada,  Kousta, 
Babaphor,  Kalachthei."  '  The  interpretation  of 
these  terms  runs  thus  :  "  I  invoke  that  which  is 
above  every  power  of  the  Father,  which  is  called 
light,  and  good  Spirit,  and  life,  because  Thou  hast 
reigned  in  the  body."  Others,  again,  set  forth 
the  redemption  thus  :  The  name  which  is  hid- 
den from  every  deity,  and  dominion,  and  truth, 
which  Jesus  of  Nazareth  was  clothed  with  in  the 
lives  ^  of  the  light  of  Christ  —  of  Christ,  who 
lives  by  the  Holy  Ghost,  for  the  angelic  redemp- 
tion. The  name  of  restitution  stands  thus : 
Messia,  Uphareg,  Namempsoeman,  Chaldceaur, 
Mosomedoea,  Acphranoe,  Psaua,  Jesus  Nazaria.^ 
The  interpretation  of  these  words  is  as  follows  : 
"  I  do  not  divide  the  Spirit  of  Christ,  neither 
the  heart  nor  the  supercelestial  power  which  is 
merciful ;  may  I  enjoy  Thy  name,  O  Saviour  of 
truth  !  "  Such  are  words  of  the  initiators  ;  but 
he  who  is  initiated,  replies,  "  I  am  established, 
and  I  am  redeemed  ;  I  redeem  my  soul  from 
this  age  (world),  and  from  all  things  connected 
with  it  in  the  name  of  lao,  who  redeemed  his 
own  soul  into  redemption  in  Christ  who  liveth." 
Then  the  bystanders  add  these  words,  "  Peace 
be  to  all  on  whom  this  name  rests."  After  this 
they  anoint  the  initiated  person  with  balsam  ;  for 
they  assert  that  this  unguent  is  a  type  of  that 
sweet  odour  which  is  above  all  things. 

4.  But  there  are  some  of  them  who  assert  that 
it  is  superfluous  to  bring  persons  to  the  water, 
but  mixing  oil  and  water  together,  they  place 
this  mixture  on  the  heads  of  those  who  are  to  be 
initiated,  with  the  use  of  some  such  expressions 
as  we  have  already  mentioned.  And  this  they 
maintain  to  be  the  redemption.  They,  too,  are 
accustomed  to  anoint  with  balsam.  Others,  how- 
ever, reject  all  these  practices,  and  maintain  that 
the  mystery  of  the  unspeakable    and   invisible 


'  We  have  given  these  words  as  they  stand  in  the  Greek  text:  a 
very  different  list,  but  equally  unmeaninK,  is  found  in  the  Latin. 

-  The  Latin  reads  zoiiis,  "  zones,"  instead  of  "  lives,"  as  in  the 
Greek. 

■5  Here,  again,  are  many  variations. 


power  ought  not  to  be  performed  by  visible  and 
corruptible  creatures,  nor  should  that  of  those 
[beings]  who  are  inconceivable,  and  incorporeal, 
and  beyond  the  reach  of  sense,  [be  performed] 
by  such  as  are  the  objects  of  sense,  and  pos- 
sessed of  a  body.  These  hold  that  the  knowl- 
edge of  the  unsi>eakable  Greatness  is  itself  perfect 
redemption.  For  since  both  defect  and  passion 
flowed  from  ignorance,  the  whole  substance  of 
what  was  thus  formed  is  destroyed  by  knowledge  ; 
and  therefore  knowledge  is  the  redemption  of  the 
inner  man.  This,  however,  is  not  of  a  corporeal 
nature,  for  the  body  is  corruptible  ;  nor  is  it  ani- 
mal, since  the  animal  soul  is  the  fruit  of  a  defect, 
and  is,  as  it  were,  the  abode  of  the  spirit.  The 
redemption  must  therefore  be  of  a  spiritual  na- 
ture ;  for  they  affirm  that  the  inner  and  spiritual 
man  is  redeemed  by  means  of  knowledge,  and 
that  they,  having  acquired  the  knowledge  of  all 
things,  stand  thenceforth  in  need  of  nothing  else. 
This,  then,  is  the  true  redemption. 

5.  Others  still  there  are  who  continue  to  re- 
deem persons  even  up  to  the  moment  of  death, 
by  placing  on  their  heads  oil  and  water,  or  the 
pre-mentioned  ointment  with  water,  using  at  the 
same  time  the  above-named  invocations,  that 
the  persons  referred  to  may  become  incapable 
of  being  seized  or  seen  by  the  principalities  and 
powers,  and  that  their  inner  man  may  ascend  on 
high  in  an  invisible  manner,  as  if  their  body  were 
left  among  created  things  in  this  world,  while 
their  soul  is  sent  forward  to  the  Demiurge.  And 
they  instruct  them,  on  their  reaching  the  princi- 
palities and  powers,  to  make  use  of  these  words  : 
"  I  am  a  son  from  the  Father  —  the  Father  who 
had  a  pre-existence,and  a  son  in  Him  who  is  pre- 
existent.  I  have  come  to  behold  all  things,  both 
those  which  belong  to  myself  and  others,  although, 
strictly  speaking,  they  do  not  belong  to  others, 
but  to  Achamoth,  who  is  female  in  nature,  and 
made  these  things  for  herself.  For  I  derive  be- 
ing from  Him  who  is  pre-existent,  and  I  come 
again  to  my  own  place  whence  I  went  forth." 
And  they  affirm  that,  by  saying  these  things,  he 
escapes  from  the  powers.  He  then  advances  to 
the  companions  of  the  Demiurge,  and  thus  ad- 
dresses them  :  —  "I  am  a  vessel  more  precious 
than  the  female  who  formed  you.  If  your  mother 
is  ignorant  of  her  own  descent,  I  know  m)self, 
and  am  aware  whence  I  am,  and  I  call  upon  the 
incorruptible  Sophia,  who  is  in  the  Father,  and 
is  the  mother  of  your  mother,  who  has  no  father, 
nor  any  male  consort ;  but  a  female  springing 
from  a  female  formed  you,  while  ignorant  of 
her  own  mother,  and  imagining  that  she  alone 
existe4  ;  but  I  call  upon  her  mother."  And  they 
declare,  that  when  the  companions  of  the  Demi- 
urge hear  these  words,  they  are  greatly  agitated, 
and  upbraid  their  origin  and  the  race  of  their 
mother.     But  he  goes  into  his  own  place,  having 


IREN^US   AGAINST   HERESIES. 


347 


thrown  [off]  his  chain,  that  is,  his  animal  nature. 
These,  then,  are  the  particulars  which  have 
reached  us  respecting  "  redemption." '  But 
since  they  differ  so  widely  among  themselves 
both  as  respects  doctrine  and  tradition,  and  since 
those  of  them  who  are  recognised  as  being  most 
modern  make  it  their  effort  daily  to  invent  some 
new  opinion,  and  to  bring  out  what  no  one  ever 
before  thought  of,  it  is  a  difficult  matter  to  de- 
scribe all  their  opinions. 

CHAP.  XXII.  —  DEVIATIONS  OF   HERETICS   FROM  THE 
TRUTH. 

I.  The  rule^  of  truth  which  we  hold,  is,  that 
there  is  one  (jod  Almighty,  who  made  all  things 
by  His  Word,  and  fashioned  and  formed,  out  of 
that  which  had  no  existence,  all  things  which 
exist.  Thus  saith  the  Scripture,  to  that  effect : 
"  By  the  Word  of  the  Lord  were  the  heavens  es- 
tablished, and  all  the  might  of  them,  by  the 
spirit  of  His  mouth."  ^  And  again,  "  All  things 
were  made  by  Him,  and  without  Him  was  noth- 
ing made."  ^  There  is  no  exception  or  deduc- 
tion stated  ;  but  the  Father  made  all  things  by 
Him,  whether  visible  or  invisible,  objects  of  sense 
or  of  intelligence,  temporal,  on  account  of  a  cer- 
tain character  given  them,  or  eternal ;  and  these 
eternal  5  things  He  did  not  make  by  angels,  or 
by  any  powers  separated  from  His  Ennoea.  For 
God  needs  none  of  all  these  things,  but  is  He 
who,  by  His  Word  and  Spirit,  makes,  and  dis- 
poses, and  governs  all  things,  and  commands 
all  things  into  existence, —  He  who  formed  the 
world  (for  the  world  is  of  all),  —  He  who  fash- 
ioned man,  —  He  [who]  ^  is  the  God  of  Abra- 
ham, and  the  God  of  Isaac,  and  the  God  of 
Jacob,  above  whom  there  is  no  other  God,  nor 
initial  principle,  nor  power,  nor  pleroma,  —  He 
is  the  Father  of  our  Lord  Jesus  Christ,  as  we  shall 
prove.  Holding,  therefore,  this  rule,  we  shall 
easily  show,  notwithstanding  the  great  variety 
and  multitude  of  their  opinions,  that  these  men 
have  deviated  from  the  truth  ;  for  almost  all  the 
different  sects  of  heretics  admit  that  there  is  one 
God ;  but  then,  by  their  pernicious  doctrines, 
they  change  [this  truth  into  error],  even  as  the 
Gentiles  do  through  idolatry,  —  thus  proving 
themselves  ungrateful  to  Him  that  created  them. 
Moreover,  they  despise  the  workmanship  of  God, 
speaking  against  their  own  salvation,  becoming 


'  The  Greek  text,  which  has  hitherto  been  preserved  almost  en- 
tire, ends  at  this  point.  With  only  brief  extracts  from  the  original, 
now  and  then,  we  are  henceforth  exclusivelj^  dependent  on  the  old 
Latin  version,  with  some  Syriac  and  Armenian  fragments  recently 
discovered. 

2  The  Latin  here  begins  with  the  words  ''  cum  teneamus,"  and  the 
apodosis  is  found  afterwards  at  "  facile  arguimus."  But  we  have 
broken  up  the  one  long  sentence  into  several, 

^  Ps.  xxxiii.  6. 

*  John  i.  3 

5  The  text  is  here  uncertain  and  obscure :  eternal  things  seem  to 
be  referred  to,  not  as  regarded  substance,  but  the  forms  assigned 
them. 

^  I'his  word  would  perhaps  be  better  cancelled. 


their  own  bitterest  accusers,  and  being  false  wit- 
nesses [against  themselves].  Yet,  reluctant  as 
they  may  be,  these  men  shall  one  day  rise  again 
in  the  flesh,  to  confess  the  power  of  Him  who 
raises  them  from  the  dead  ;  but  they  shall  not  be 
numbered  among  the  righteous  on  account  of 
their  unbelief. 

2.  Since,  therefore,  it  is  a  complex  and  multi- 
form task  to  detect  and  convict  all  the  heretics, 
and  since  our  design  is  to  reply  to  them  all 
according  to  their  special  characters,  we  have 
judged  it  necessary,  first  of  all,  to  give  an  ac- 
count of  their  source  and  root,  in  order  that, 
by  getting  a  knowledge  of  their  most  exalted 
Bythus,  thou  mayest  understand  the  nature  of 
the  tree  which  has  produced  such  fruits. 

CILA.P.  XXIII. DOCTRINES  AND  PR.\CTICES  OF  SIMON 

MAGUS    AND    MENANDER. 

I.  Simon  the  Samaritan  was  that  magician  of 
whom  Luke,  the  disciple  and  follower  of  the 
apostles,  says,  "  But  there  was  a  certain  man, 
Simon  by  name,  who  beforetime  used  magical 
arts  in  that  city,  and  led  astray  the  people  of 
Samaria,  declaring  that  he  himself  was  some 
great  one,  to  whom  they  all  gave  heed,  from  the 
least  to  the  greatest,  saying.  This  is  the  power 
of  God,  which  is  called  great.  And  to  him  they 
had  regard,  because  that  of  long  time  he  had 
driven  them  mad  by  his  sorceries."  ^  This 
Simon,  then  —  who  feigned  faith,  supposing  that 
the  apostles  themselves  performed  their  cures  by 
the  art  of  magic,  and  not  by  the  power  of  God  ; 
and  with  respect  to  their  lilling  with  the  Holy 
Ghost,  through  the  imposition  of  hands,  those 
that  believed  in  God  through  Him  who  was 
preached  by  them,  namely,  Christ  Jesus  —  sus- 
pecting that  even  this  was  done  through  a  kind 
of  greater  knowledge  of  magic,  and  offering 
money  to  the  apostles,  thought  he,  too,  might  re- 
ceive this  power  of  bestowing  the  Holy  Spirit  on 
whomsoever  he  would,  —  was  addressed  in  these 
words  by  Peter  :  "  Thy  money  perish  with  thee, 
because  thou  hast  thought  that  the  gift  of  God 
can  be  purchased  with  money  :  thou  hast  neither 
part  nor  lot  in  this  matter,  for  thy  heart  is  not 
right  in  the  sight  of  God  ;  for  I  perceive  that 
thou  art  in  the  gall  of  bitterness,  and  in  the 
bond  of  iniquity."  '^  He,  then,  not  putting  faith 
in  God  a  whit  the  more,  set  himself  eagerly  to 
contend  against  the  apostles,  in  order  that  he 
himself  might  seem  to  be  a  wonderful  being, 
and  applied  himself  with  still  greater  zeal  to  the 
study  of  the  whole  magic  art,  that  he  might  the 
better  bewilder  and  overpower  multitudes  of 
men.  Such  was  his  procedure  in  the  reign  of 
Claudius  C^sar,  by  whom  also  he  is  said  to  have 
been  honoured  with  a  statue,  on  account  of  his 


^  Acts  viii.  9-1 1. 

8  Acts  viii.  20,  21,  23. 


;4^^ 


IREN.EUS    AGAINST    HERESIES. 


magical  power.'  This  man,  then,  was  glorified 
by  many  as  if  he  were  a  god  ;  and  he  taught  that 
it  was  himself  who  apj^eared  among  the  Jews  as 
the  Son,  but  descended  in  Samaria  as  the  Father, 
while  he  came  to  other  nations  in  the  character 
of  the  Holy  Spirit.  He  represented  himself,  in 
a  word,  as  being  the  loftiest  of  all  powers,  that 
is,  the  Being  who  is  the  Father  over  all,  and  he 
allowed  himself  to  be  called  by  whatsoever  title 
men  were  pleased  to  address  hint. 

2.  Now  this  Simon  of  Samaria,  from  whom  all 
sorts  of  heresies  derive  their  origin,  formed  his 
sect  out  of  the  following  materials  :  —  Having 
redeemed  from  slavery  at  Tyre,  a  city  of  Phoe- 
nicia, a  certain  woman  named  Helena,  he  was 
in  the  habit  of  carrying  her  about  with  him.  de- 
claring that  this  woman  was  the  first  conception 
of  his  mind,  the  mother  of  all,  by  whom,  in 
the  beginning,  he  conceived  in  his  mind  [the 
thought]  of  forming  angels  and  archangels.  For 
this  Ennoea  leaping  forth  from  him,  and  com- 
prehending the  will  of  her  father,  descended  to 
the  lower  regions  [of  space],  and  generated 
angels  and  powers,  by  whom  also  he  declared 
this  world  was  formed.  But  after  she  had  pro- 
duced them,  she  was  detained  by  them  through 
motives  of  jealousy,  because  they  were  unwilling 
to  be  looked  upon  as  the  progeny  of  any  other 
being.  As  to  himself,  they  had  no  knowledge 
of  him  whatever ;  but  his  Ennoea  was  detained 
by  those  powers  and  angels  who  had  been  pro- 
duced by  her.  She  suffered  all  kinds  of  con- 
tumely from  them,  so  that  she  could  not  return 
upwards  to  her  father,  but  was  even  shut  up  in 
a  human  body,  and  for  ages  passed  in  succession 
from  one  female  body  to  another,  as  from  vessel 
to  vessel.  She  was,  for  example,  in  that  Helen 
on  whose  account  the  Trojan  war  was  under- 
taken ;  for  whose  sake  also  Stesichorus  ^  was 
struck  blind,  because  he  had  cursed  her  in  his 
verses,  but  afterwards,  repenting  and  writing 
what  are  called  palinodes,  in  which  he  sang 
her  praise,  he  was  restored  to  sight.  Thus  she, 
passing  from  body  to  body,  and  suffering  insults 
in  every  one  of  them,  at  last  became  a  common 
prostitute  ;  and  she  it  was  that  was  meant  by  the 
lost  sheep. 3 

3.  For  this  purpose,  then,  he  had  come  that 
he  might  win  her  first,  and  free  her  from  slavery, 
while  he  conferred  salvation  upon  men,  by  making 
himself  known  to  them.  For  since  the  angels 
ruled  the  world  ill  because  each  one  of  them 
coveted  the  principal  power  for  himself,  he  had 
come  to  amend  matters,  and  had  descended, 
transfigured  and  assimilated  to  powers  and  prin- 


'  Comp.  Just.  Mart.,  Apnl ,  i.  26.  It  is  generally  siipposcd  that 
Simon  Magus  was  thus  confounded  with  the  Sabine  god,  Semo  San- 
cus;  but  see  our  note.  loc.  cit.  (And  mine  at  end  of  the  P'irst  Apol- 
ogy.    Consult  OrcUi's  Inscriptions  there  noted.] 

2  A  lyric  poet  of  Sicily,  said  to  have  been  dealt  with,  as  stated 
above,  by  Castor  and  Pollux. 

3  Matt,  xviii.  12. 


cipalities  and  angels,  so  that  he  might  appear 
among  men  to  be  a  man,  while  yet  he  was  not 
a  man  ;  and  that  thus  he  was  thought  to  have 
suffered  in  Judosa,  when  he  had  not  suffered. 
Moreover,  the  prophets  uttered  their  predictions 
under  the  inspiration  of  those  angels  who  formed 
the  world ;  for  which  reason  those  who  place 
their  trust  in  him  and  Helena  no  longer  regarded 
them,  but,  as  being  free,  live  as  they  please  ;  for 
men  are  saved  through  his  grace,  and  not  on  ac- 
count of  their  own  righteous  actions.  For  such 
deeds  are  not  righteous  in  the  nature  of  things, 
but  by  mere  accident,  just  as  those  angels  who 
made  the  world,  have  thought  fit  to  constitute 
them,  seeking,  by  means  of  such  precepts,  to 
bring  men  into  bondage.  On  this  account,  he 
pledged  himself  that  the  world  should  be  dis- 
solved, and  that  those  who  are  his  should  be  freed 
from  the  rule  of  them  who  made  the  world. 

4.  Thus,  then,  the  mystic  priests  belonging 
to  this  sect  both  lead  profligate  lives  and  prac- 
tise magical  arts,  each  one  to  the  extent  of  his 
ability.  They  use  exorcisms  and  incantations. 
Love-potions,  too,  and  charms,  as  well  as  those 
beings  who  are  called  "  Paredri  "  (familiars)  and 
"  Oniropompi  "  (dream-senders),  and  whatever 
other  curious  arts  can  be  had  recourse  to,  are 
eagerly  pressed  into  their  service.  They  also 
have  an  image  of  Simon  fashioned  after  the  like- 
ness of  Jupiter,  and  another  of  Helena  in  the 
shape  of  Minerva  ;  and  these  they  worship.  In 
fine,  they  have  a  name  derived  from  Simon,  the 
author  of  these  most  impious  doctrines,  being 
called  Simonians  ;  and  from  them  "  knowledge, 
falsely  so  called,"  ■♦  received  its  beginning,  as  one 
may  learn  even  from  their  own  assertions. 

5.  The  successor  of  this  man  was  Menander, 
also  a  Samaritan  by  birth,  and  he,  too,  was  a 
perfect  adept  in  the  practice  of  magic.  He  af- 
firms that  the  primary  Power  continues  unknown 
to  all,  but  that  he  himself  is  the  person  who  has 
been  sent  forth  from  the  presence  of  the  invisible 
beings  as  a  saviour,  for  the  deliverance  of  men. 
The  world  was  made  by  angels,  whom,  like 
Simon,  he  maintains  to  have  been  produced  by 
Ennoea.  He  gives,  too,  as  he  afiirms,  by  means 
of  that  magic  which  he  teaches,  knowledge  to 
this  effect,  that  one  may  overcome  those  very 
angels  that  made  the  world ;  for  his  disciples 
obtain  the  resurrection  by  being  baptized  into 
him,  and  can  die  no  more,  but  remain  in  the 
possession  of  immortal  youth.  • 


CHAP.    XXIV. 


DOCTRINES    OF   SATURNINUS   AND 
BASILIDES. 


I,  Arising  among  these  men,  Saturninus  (who 
was  of  that  Antioch  which  is  near  Daphne)  and 
Basilides  laid  hold  of  some  favourable  oppor- 
tunities, and  promulgated  different  systems  of 


*  I  Tim.  ri.  20. 


IREN^US   AGAINST   HERESIES. 


349 


doctrine  —  the  one  in  Syria,  the  other  at  Alex- 
andria. Saturninus,  Hke  Menander,  set  forth  one 
father  unknown  to  all,  who  made  angels,  arch- 
angels, powers,  and  potentates.  The  world,  again, 
and  all  things  therein,  were  made  by  a  certain 
company  of  seven  angels.  Man,  too,  was  the 
workmanship  of  angels,  a  shining  image  bursting 
forth  below  from  the  presence  of  the  supreme 
power ;  and  when  they  could  not,  he  says,  keep 
hold  of  this,  because  it  immediately  darted  up- 
wards again,  they  exhorted  each  other,  saying, 
"  Let  us  make  man  after  our  image  and  like- 
ness." '  He  was  accordingly  formed,  yet  was 
unable  to  stand  erect,  through  the  inability  of 
the  angels  to  convey  to  him  that  power,  but 
wriggled  [on  the  ground]  like  a  worm.  Then 
the  power  above  taking  pity  upon  him,  since  he 
was  made  after  his  likeness,  sent  forth  a  spark  of 
life,  which  gave  man  an  erect  posture,  compacted 
his  joints,  and  made  him  live.  He  declares, 
therefore,  that  this  spark  of  life,  after  the  death 
of  a  man,  returns  to  those  things  which  are  of 
the  same  nature  with  itself,  and  the  rest  of  the 
body  is  decomposed  into  its  original  elements. 

2.  He  has  also  laid  it  down  as  a  truth,  that 
the  Saviour  was  without  birth,  without  body,  and 
without  figure,  but  was,  by  supposition,  a  visible 
man  ;  and  he  maintained  that  the  God  of  the 
Jews  was  one  of  the  angels  ;  and,  on  this  account, 
because  all  the  powers  wished  to  annihilate  his 
father,  Christ  came  to  destroy  the  God  of  the 
Jews,  but  to  save  such  as  believe  in  him  ;  that  is, 
those  who  possess  the  spark  of  his  life.  This 
heretic  was  the  first  to  affirm  that  two  kinds  of 
men  were  formed  by  the  angels,  —  the  one 
wicked,  and  the  other  good.  And  since  the 
demons  assist  the  most  wicked,  the  Saviour  came 
for  the  destruction  of  evil  men  and  of  the 
demons,  but  for  the  salvation  of  the  good.  They 
declare  also,  that  marriage  and  generation  are 
from  Satan.^  Many  of  those,  too,  who  belong 
to  his  school,  abstain  from  animal  food,  and 
draw  away  multitudes  by  a  feigned  temperance 
of  this  kind.  They  hold,  moreover,  that  some 
of  the  prophecies  were  uttered  by  those  angels 
who  made  the  world,  and  some  by  Satan  ;  whom 
Saturninus  represents  as  being  himself  an  angel, 
the  enemy  of  the  creators  of  the  world,  but 
especially  of  the  God  of  the  Jews. 

3.  Basilides  again,  that  he  may  appear  to  have 
discovered  something  more  sublime  and  plausi- 
ble, gives  an  immense  development  to  his  doc- 
trines. He  sets  forth  that  Nous  was  first  born 
of  the  unborn  father,  that  from  him,  again,  was 
born  Logos,  from  Logos  Phronesis,  from  Phro- 
nesis  Sophia  and  Dynamis,  and  from  Dynamis 
and  Sophia  the  powers,  and  principalities,  and 
angels,  whom  he  also  calls  the  first;  and  that 


'  Gen   i.  26 

^  [i.  Tim.  IV.  3.] 


by  them  the  first  heaven  was  made.  Then 
other  powers,  being  formed  by  emanation  from 
these,  created  another  heaven  similar  to  the  first ; 
and  in  like  manner,  when  others,  again,  had 
been  formed  by  emanation  from  them,  corre- 
sponding exactly  to  those  above  them,  these, 
too,  framed  another  third  heaven;  and  then  from 
this  third,  in  downward  order,  there  was  a  fourth 
succession  of  descendants ;  and  so  on,  after  the 
same  fashion,  they  declare  that  more  and  more 
principalities  and  angels  were  formed,  and  three 
hundred  and  sixty-five  heavens.^  Wherefore  the 
year  contains  the  same  number  of  days  in  con- 
formity with  the  number  of  the  heavens. 

4.  'rhose  angels  who  occupy  the  lowest  heaven, 
that,  namely,  which  is  visible  to  us,  formed  all 
the  things  which  are  in  the  world,  and  made 
allotments  among  themselves  of  the  earth  and 
of  those  nations  which  are  upon  it.  The  chief  of 
them  is  he  who  is  thought  to  be  the  God  of  the 
Jews ;  and  inasmuch  as  he  desired  to  render  the 
other  nations  subject  to  his  own  people,  that  is, 
the  Jews,  all  the  other  princes  resisted  and  op- 
posed him.  Wherefore  all  other  nations  were  at 
enmity  with  his  nation.  But  the  father  without 
birth  and  without  name,  perceiving  that  they 
would  be  destroyed,  sent  his  own  first-begotten 
Nous  (he  it  is  who  is  called  Christ)  to  bestow 
deliverance  on  them  that  believe  in  him,  from 
the  power  of  those  who  made  the  world.  He 
appeared,  then,  on  earth  as  a  man,  to  the  nations 
of  these  powers,  and  wrought  miracles.  \Miere- 
fore  he  did  not  himself  suffer  death,  but  Simon, 
a  certain  man  of  Cyrene,  being  compelled,  bore 
the  cross  in  his  stead ;  so  that  this  latter  being 
transfigured  by  him,  that  he  might  be  thought 
to  be  Jesus,  was  crucified,  through  ignorance  and 
error,  while  Jesus  himself  received  the  form  of 
Simon,  and,  standing  by,  laughed  at  them.  F^or 
since  he  was  an  incorporeal  power,  and  the  Nous 
(mind)  of  the  unborn  father,  he  transfigured 
himself  as  he  pleased,  and  thus  ascended  to  him 
who  had  sent  him,  deriding  them,  inasmuch  as 
he  could  not  be  laid  hold  of,  and  was  invisible 
to  all.  Those,  then,  who  know  these  things  have 
been  freed  from  the  principalities  who  formed 
the  world  ;  so  that  it  is  not  incumbent  on  us  to 
confess  him  who  was  crucified,  but  him  who 
came  in  the  form  of  a  man,  and  was  thought  to 
be  crucified,  and  was  called  Jesus,  and  was  sent 
by  the  father,  that  by  this  dispensation  he  might 
destroy  the  works  of  the  makers  of  the  world. 
If  any  one,  therefore,  he  declares,  confesses  the 
crucified,  that  man  is  still  a  slave,  and  under  the 
power  of  those  who  formed  our  bodies  ;  but  he 
who  denies  him  has  been  freed  from  these  be- 
ings, and  is  acquainted  with  the  dispensation  of 
the  unborn  father. 


3  The  ordinary  text  reads,  "  three  hundred  and  seventj'-five,"  but 
it  should  manifestly  be  corrected  as  above. 


350 


IREN^US    AGAINST    HERESIES. 


5.  Salvation  belongs  to  the  soul  alone,  for  the 
body  is  by  nature  subject  to  corruption.  He 
declares,  too,  that  the  prophecies  were  derived 
from  those  powers  who  were  the  makers  of  the 
world,  but  the  law  was  specially  given  by  their 
chief,  who  led  the  people  out  of  the  land  of 
Egypt.  He  attaches  no  importance  to  [the 
question  regarding]  meats  offered  in  sacrifice  to 
idols,  thinks  them  of  no  consequence,  and  makes 
use  of  them  without  any  hesitation ;  he  holds 
also  the  use  of  other  things,  and  the  practice  of 
every  kind  of  lust,  a  matter  of  perfect  indiffer- 
ence. These  men,  moreover,  practise  magic, 
and  use  images,  incantations,  invocations,  and 
every  other  kind  of  curious  art.  Coining  also 
certain  names  as  if  they  were  those  of  the  angels, 
they  proclaim  some  of  these  as  belonging  to  the 
first,  and  others  to  the  second  heaven  ;  and  then 
they  strive  to  set  forth  the  names,  principles, 
angels,  and  powers  of  the  three  hundred  and 
sixty-five  imagined  heavens.  They  also  affirm 
that  the  barbarous  name  in  which  the  Saviour 
ascended  and  descended,  is  Caulacau.' 

6.  He,  then,  who  has  learned  [these  things], 
and  known  all  the  angels  and  their  causes,  is 
rendered  invisible  and  incomprehensible  to  the 
angels  and  all  the  powers,  even  as  Caulacau  also 
was.  And  as  the  son  was  unknown  to  all,  so 
must  they  also  be  known  by  no  one  ;  but  while 
they  know  all,  and  pass  through  all,  they  them- 
selves remain  invisible  and  unknown  to  all ;  for, 
"  Do  thou,"  they  say,  "  know  all,  but  let  nobody 
know  thee."  For  this  reason,  persons  of  such  a 
persuasion  are  also  ready  to  recant  [their  opin- 
ions], yea,  rather,  it  is  impossible  that  they  should 
suffer  on  account  of  a  mere  name,  since  they 
are  like  to  all.  The  multitude,  however,  cannot 
understand  these  matters,  but  only  one  out  of  a 
thousand,  or  two  out  of  ten  thousand.  They 
declare  that  they  are  no  longer  Jews,  and  that 
they  are  not  yet  Christians ;  and  that  it  is  not  at 
all  fitting  to  speak  openly  of  their  mysteries,  but 
right  to  keep  them  secret  by  preserving  silence. 

7.  They  make  out  the  local  position  of  the 
three  hundred  and  sixty-five  heavens  in  the 
same  way  as  do  mathematicians.  For,  accept- 
ing the  theorems  of  these  latter,  they  have 
transferred  them  to  their  own  type  of  doctrine. 
They  hold  that  their  chief  is  Abraxas  ;'^  and,  on 
this  account,  that  word  contains  in  itself  the 
numbers  amounting  to  three  hundred  and  sixty- 
five. 

'  This  sentence  is  wholly  unintelligible  as  it  stands  in  the  Latin 
version.  Critics  dilTcr  greatly  as  to  its  meanirij?;  Harvey  tries  to 
bring  out  of  it  something  like  the  translation   given  above.     [This 

name  is  manufactured  from  a  curious   abuse   of  ("Ip/   Ip)   Isaiah 

xxviii.  10-13,  which   is  variously  imderstood.     See  (Epiphanius  ed. 
Oehler,  vol.  i.)  Philastr.,  p.  38.] 

2  So  written  in  Latin,  but  in  Greek  'ASpaaof ,  the  numerical  value 
of  the  letters  in  which  is  three  hundred  and  sixty-five.  [See  Aii^. 
(ed.  Migiic),  vol.  viii.  p.  26.]  It  is  doubtful  to  whom  or  what  this 
word  rclers;  probably  to  the  heavens. 


CHAP.    XXV. 


■DOCTRINES    OF    CARPOCRATES. 


1.  Carpocrates,  again,  and  his  followers  main- 
tain that  the  world  and  the  things  which  are 
therein  were  created  by  angels  greatly  inferior 
to  the  unbegotten  Father.  They  also  hold  that 
Jesus  was  the  son  of  Joseph,  and  was  just  like 
other  men,  with  the  exception  that  he  differed 
from  them  in  this  respect,  that  inasmuch  as  his 
soul  was  stedfast  and  pure,  he  perfectly  remem- 
bered those  things  which  he  had  witnessed  ^ 
within  the  sphere  of  the  unbegotten  God.  On 
this  account,  a  power  descended  upon  him  from 
the  Father,  that  by  means  of  it  he  might  escape 
from  the  creators  of  the  world  ;  and  they  say 
that  it,  after  passing  through  them  all,  and  re- 
maining in  all  points  free,  ascended  again  to 
him,  and  to  the  powers,-*  which  in  the  same  way 
embraced  like  things  to  itself.  They  further 
declare,  that  the  soul  of  Jesus,  although  edu- 
cated in  the  practices  of  the  Jews,  regarded 
these  with  contempt,  and  that  for  this  reason  he 
was  endowed  with  faculties,  by  means  of  which 
he  destroyed  those  passions  which  dwelt  in  men 
as  a  punishment  [for  their  sins]. 

2.  The  soul,  therefore,  which  is  like  that  of 
Christ  can  despise  those  rulers  who  were  the 
creators  of  the  world,  and,  in  like  manner,  re- 
ceives power  for  accomplishing  the  same  results. 
This  idea  has  raised  them  to  such  a  pitch  of 
pride,  that  some  of  them  declare  themselves 
similar  to  Jesus  ;  while  others,  still  more  mighty, 
maintain  that  they  are  superior  to  his  disciples, 
such  as  Peter  and  Paul,  and  the  rest  of  the 
apostles,  whom  they  consider  to  be  in  no  respect 
inferior  to  Jesus.  For  their  souls,  descending 
from  the  same  sphere  as  his,  and  therefore  de- 
spising in  like  manner  the  creators  of  the  world, 
are  deemed  worthy  of  the  same  power,  and 
again  depart  to  the  same  place.  But  if  any  one 
shall  have  despised  the  things  in  this  world  more 
than  he  did,  he  thus  proves  himself  superior  to 
him. 

3.  They  practise  also  magical  arts  and  incan- 
tations ;  philters,  also,  and  love-potions ;  and 
have  recourse  to  familiar  spirits,  dream-sending 
demons,  and  other  abominations,  declaring  that 
they  possess  power  to  rule  over,  even  now,  the 
princes  and  formers  of  this  world  ;  and  not  only 
them,  but  also  all  things  that  are  in  it.  These 
men,  even  as  the  Gentiles,  have  been  sent  forth 
by  Satan  5  to  bring  dishonour  upon  the  Church, 
so  that,  in  one  way  or  another,  men  hearing  the 
things  which  they  speak,  and  imagining  that  we 
all  are  such  as  they,  may  turn  away  their  ears 
from  the  preaching  of  the  truth  ;  or,  again,  see- 
ing the  things  they  practise,  may  speak  evil  of 


3  [I  note  again  this  "  Americanism."] 

4  Sue" 


ich  seems  to  be  the  meaning  of  the  Latin,  but  the  original 
text  is  conjectural. 

i  [See  cap.  xxvii.  3.] 


IREN^US   AGAINST   HERESIES. 


351 


us  all,  who  have  in  fact  no  fellowship  with  them, 
either  in  doctrine  or  in  morals,  or  in  our  daily 
conduct.  But  they  lead  a  licentious  life,'  and, 
to  conceal  their  impious  doctrines,  they  abuse 
the  name  [of  Christ],  as  a  means  of  hiding 
their  wickedness  ;  so  that  "  their  condemnation 
is  just,"  ^  when  they  receive  from  God  a  recom- 
pense suited  to  their  works. 

4.  So  unbridled  is  their  madness,  that  they 
declare  they  have  in  their  power  all  things  which 
are  irreligious  and  impious,  and  are  at  liberty  to 
practise  them  ;  for  they  maintain  that  things  are 
evil  or  good,  simply  in  virtue  of  human  opinion. 3 
They  deem  it  necessary,  therefore,  that  by  means 
of  transmigration  from  body  to  body,  souls 
should  have  experience  of  every  kind  of  life  as 
well  as  every  kind  of  action  (unless,  indeed,  by 
a  single  incarnation,  one  may  be  able  to  prevent 
any  need  for  others,  by  once  for  all,  and  with 
equal  completeness,  doing  all  those  things  which 
we  dare  not  either  speak  or  hear  of,  nay,  which 
we  must  not  even  conceive  in  our  thoughts,  nor 
think  credible,  if  any  such  thing  is  mooted 
among  those  persons  who  are  our  fellow-citi- 
zens), in  order  that,  as  their  writings  express  it, 
their  souls,  having  made  trial  of  every  kind  of 
life,  may,  at  their  departure,  not  be  wanting  in 
any  particular.  It  is  necessary*  to  insist  upon 
this,  lest,  on  account  of  some  one  thing  being 
still  wanting  to  their  deliverance,  they  should  be 
compelled  once  more  to  become  incarnate. 
They  affirm  that  for  this  reason  Jesus  spoke  the 
following  parable  :  — "Whilst  thou  art  with  thine 
adversary  in  the  way,  give  all  diligence,  that 
thou  mayest  be  delivered  from  him,  lest  he  give 
thee  up  to  the  jiidge,  and  the  judge  surrender 
thee  to  the  officer,  and  he  cast  thee  into  prison. 
Verily,  I  say  unto  thee,  thou  shalt  not  go  out 
thence  until  thou  pay  the  very  last  farthing."  5 
They  also  declare  the  "  adversary "  is  one  of 
those  angels  who  are  in  the  world,  whom  they 
call  the  Devil,  maintaining  that  he  was  formed 
for  this  purpose,  that  he  might  lead  those  souls 
which  have  perished  from  the  world  to  the 
Supreme  Ruler.  They  describe  him  also  as 
being  chief  among  the  makers  of  the  world,  and 
maintain  that  he  delivers  such  souls  [as  have 
been  mentioned]  to  another  angel,  who  minis- 
ters to  him,  that  he  may  shut  them  up  in  other 
bodies  ;  for  they  declare  that  the  body  is  "  the 
prison."  Again,  they  interpret  these  expres- 
sions, "  Thou  shalt  not  go  out  thence  until  thou 
pay  the  very  last  farthing,"  as  meaning  that  no 
one  can  escape  from  the  power  of  those  angels 


'  The  text  is  here  defective,  but  the  above  meaning  seems  to  be 
indicnted  bv  Epiphanius. 

2  Rom.'iii.  8. 

3  [Isaiah  v.  20.     Home  Tooke   derives  our  word  Truth  from 
what  any  one  troiuetli.^ 

*  The  text  here  has  greatly  puzzled  the  editors.     We  follow  the 
simple  emendation  proposed  by  Harvey. 
5  Matt.  v.  25,  26;  Luke  xii.  58. 


who  made  the  world,  but  that  he  must  pass  from 
body  to  body,  until  he  has  experience  of  every 
kind  of  action  which  can  be  practised  in  this 
world,  and  when  nothing  is  longer  wanting  to 
him,  then  his  liberated  soul  should  soar  upwards 
to  that  God  who  is  above  the  angels,  the  makers 
of  the  world.  In  this  way  also  all  souls  are 
sav^ed,  whether  their  own  which,  guarding  against 
all  delay,  participate  in  all  sorts  of  actions  dur- 
ing one  incarnation,  or  those,  again,  who,  by 
passing  from  body  to  body,  are  set  free,  on  ful- 
filling and  accomplishing  what  is  requisite  in 
every  form  of  life  into  which  they  are  sent,  so 
that  at  length  they  shall  no  longer  be  [shut  up] 
in  the  body. 

5.  And  thus,  if  ungodly,  unlawful,  and  for- 
bidden actions  are  committed  among  them,  I 
can  no  longer  find  ground  for  believing  them  to 
be  such.''  And  in  their  writings  we  read  as  fol- 
lows, the  interpretation  which  they  give  [of  their 
views],  declaring  that  Jesus  spoke  in  a  mystery 
to  His  disciples  and  aposdes  privately,  and  that 
they  requested  and  obtained  permission  to  hand 
down  the  things  thus  taught  them,  to  others 
who  should  be  worthy  and  believing.  We  are 
saved,  indeed,  by  means  of  faith  and  love  ;  but 
all  other  things,  while  in  their  nature  indifferent, 
are  reckoned  by  the  opinion  of  men  —  some 
good  and  some  evil,  there  being  nothing  really 
evil  by  nature. 

6.  Others  of  them  employ  outward  marks, 
branding  their  disciples  inside  the  lobe  of  the 
right  ear.  From  among  these  also  arose  Mar- 
cellina,  who  came  to  Rome  under  [the  episco- 
pate of]  Anicetus,  and,  holding  these  doctrines, 
she  led  multitudes  astray.  They  style  them- 
selves Gnostics.  They  also  possess  images, 
some  of  them  painted,  and  others  formed  from 
different  kinds  of  material ;  while  they  maintain 
that  a  likeness  of  Christ  was  made  by  Pilate  at 
that  time  when  Jesus  lived  among  them.^  They 
crown  these  images,  and  set  them  up  along  with 
the  images  of  the  philosophers  of  the  world ; 
that  is  to  say,  with  the  images  of  Pythagoras, 
and  Plato,  and  Aristotle,  and  the  rest.  They 
have  also  other  modes  of  honouring  these  im- 
ages, after  the  same  manner  of  the  Gentiles. 

CHAP.   XXVI.  —  DOCTRINES   OF   CERINTHUS,    THE 
EBIONITES,    AND   NICOLAITANES. 

I.  Cerinthus,  again,  a  man  who  was  educated  ^ 
in  the  wisdom  of  the  Egyptians,  taught  that  the 
world  was  not  made  by  the  primary  God,  but 
by  a  certain  Power  far  separated  from  him,  and 
at  a  distance  from  that  Principality  who  is  su- 


6  The  meaning  is  here  very  doubtful,  but  Tertullian  understood 
the  words  as  above.  If  sinning  were  a  necessity,  then  it  could  no 
longer  be  regarded  as  evil. 

'  [This  censure  of  images  as  a  Gnostic  peculiarity,  and  as  a  heath- 
enish corruption,  should  be  noted.] 

8  We  here  follow  the  text  as  preserved  by  Hippolytus.  The  Latin 
has,  "  a  certain  man  in  Asia." 


152 


IREN^US    AGAINST    HERESIES. 


preme  over  the  universe,  and  ignorant  of  him 
who  is  above  all.  He  represented  Jesus  as 
having  not  been  born  of  a  virgin,  but  as  being 
the  son  of  Joseph  and  Mary  according  to  the 
ordinary  course  of  human  generation,  while  he 
nevertheless  was  more  righteous,  prudent,  and 
wise  than  other  men.  Moreover,  after  his  bap- 
tism, Christ  descended  upon  him  in  the  form  of 
a  dove  from  the  Supreme  Ruler,  and  that  then 
he  proclaimed  the  unknown  Father,  and  per- 
formed miracles.  Bnt  at  last  Christ  departed 
from  Jesus,  and  that  then  Jesus  suffered  and 
rose  again,  while  Christ  remained  impassible, 
inasmuch  as  he  was  a  spiritual  being. 

2.  Those  who  are  called  Ebionites  agree  that 
the  world  was  made  by  God  ;  but  their  opinions 
with  respect  to  the  Lord  are  similar  to  those 
of  Cerintlius  and  Carpocrates.  They  use  the 
Gospel  according  to  Matthew  only,  and  repu- 
diate the  Apostle  Paul,  maintaining  that  he  was 
an  apostate  from  the  law.  As  to  the  prophetical 
writings,  they  endeavour  to  expound  them  in  a 
somewhat  singular  manner :  they  practise  cir- 
cumcision, persevere  in  the  observance  of  those 
customs  which  are  enjoined  by  the  law,  and  are 
so  Judaic  in  their  style  of  life,  that  they  even 
adore  Jerusalem  as  if  it  were  the  house  of  God. 

3.  The  Nicolaitanes  are  the  followers  of  that 
Nicolas  who  was  one  of  the  seven  first  ordained 
to  the  diaconate  by  the  apostles.'  They  lead 
lives  of  unrestrained  indulgence.  The  character 
of  these  men  is  very  plainly  pointed  out  in  the 
Apocalypse  of  John,  [when  they  are  represented] 
as  teaching  that  it  is  a  matter  of  indifference  to 
practise  adultery,  and  to  eat  things  sacrificed  to 
idols.  \Vherefore  the  Word  has  also  spoken  of 
them  thus  :  "  But  this  thou  hast,  that  thou  hatest 
the  deeds  of  the  Nicolaitanes,  which  I  also 
hate."  ^ 

CHAP.    XXVII. DOCTRINES    OF     CERDO     AND     MAR- 

CION. 

1.  Cerdo  was  one  who  took  his  system  from 
the  followers  of  Simon,  and  came  to  live  at 
Rome  in  the  time  of  Hyginus,  who  held  the 
ninth  place  in  the  episcopal  succession  from  the 
apostles  downwards.  He  taught  that  the  God 
proclaimed  by  the  law  and  the  prophets  was  not 
the  Father  of  our  Lord  Jesus  Christ.  For  the 
former  was  known,  but  the  latter  unknown ; 
while  the  one  also  was  righteous,  but  the  other 
benevolent. 

2.  Marcion  of  Pontus  succeeded  him,  and 
developed  his  doctrine.  In  so  doing,  he  ad- 
vanced the  most  daring  blasphemy  against  Him 
who  is  proclaimed  as  God  by  the  law  and  the 
prophets,  declaring  Him  to  be  the  author  of 
evils,  to  take  delight  in  war,  to  be  infirm  of  pur- 


'   [This  is  disputed  by  other  primitive  authorities.] 
*  Rev.  ii.  6. 


pose,  and  even  to  be  contrary  to  Himself.  But 
Jesus  being  derived  from  that  father  who  is 
above  the  God  that  made  the  world,  and  coming 
into  Judosa  in  the  times  .of  Pontius  Plate  the 
governor,  who  was  the  procurator  of  Tiberius 
Caesar,  was  manifested  in  the  form  of  a  man  to 
those  who  were  in  Judaea,  abolishing  the  prophets 
and  the  law,  and  all  the  works  of  that  God  who 
made  the  world,  whom  also  he  calls  Cosmocra- 
tor.  Besides  this,  he  mutilates  the  Gospel  which 
is  according  to  Luke,  removing  all  that  is  written 
respecting  the  generation  of  the  Lord,  and  set- 
ting aside  a  great  deal  of  the  teaching  of  the 
Lord,  in  which  the  Lord  is  recorded  as  most 
clearly  confessing  that  the  Maker  of  this  universe 
is  His  Father.  He  likewise  persuaded  his  dis- 
ciples that  he  himself  was  more  worthy  of  credit 
than  are  those  apostles  who  have  handed  down 
the  Gospel  to  us,  furnishing  them  not  with  the 
Gospel,  but  merely  a  fragment  of  it.  In  like 
manner,  too,  he  dismembered  the  Epistles  of 
Paul,  removing  all  that  is  said  by  the  apostle 
respecting  that  God  who  made  the  world,  to  the 
effect  that  He  is  the  Father  of  our  Lord  Jesus 
Christ,  and  also  those  passages  from  the  pro- 
phetical writings  which  the  apostle  quotes,  in 
order  to  teach  us  that  they  announced  before- 
hand the  coming  of  the  Lord. 

3.  Salvation  will  be  the  attainment  only  of 
those  souls  which  had  learned  his  doctrine ; 
while  the  body,  as  having  been  taken  from  the 
earth,  is  incapable  of  sharing  in  salvation.  In 
addition  to  his  blasphemy  against  God  Himself, 
he  advanced  this  also,  truly  speaking  as  with 
the  mouth  of  the  devil,  and  saying  all  things 
in  direct  opposition  to  the  twth,  —  that  Cain, 
and  those  like  him,  and  the  Sodomites,  and  the 
Egyptians,  and  others  like  them,  and,  in  fine,  all 
the  nations  who  walked  in  all  sorts  of  abomina- 
tion, were  saved  by  the  Lord,  on  His  descending 
into  Hades,  and  on  their  running  unto  Him, 
and  that  they  welcomed  Him  into  their  king- 
dom. But  the  serpent  ^  which  was  in  Marcion 
declared  that  Abel,  and  Enoch,  and  Noah,  and 
those  other  righteous  men  who  sprang  •♦  from 
the  patriarch  Abraham,  with  all  the  prophets, 
and  those  who  were  pleasing  to  God,  did  not 
partake  in  salvation.  For  since  these  men,  he 
says,  knew  that  their  God  was  constantly  tempt- 
ing them,  so  now  they  suspected  that  He  was 
tempting  them,  and  did  not  run  to  Jesus,  or 
believe  His  announcement :  and  for  this  reason 
he  declared  that  their  souls  remained  in  Hades. 

4.  But  since  this  man  is  the  only  one  who  has 
dared  openly  to  mutilate  the  Scriptures,  and 
unblushingly  above  all  others  to  inveigh  against 
God,  I  purpose  specially  to  refute  him,  convict- 


3  [Comp.  cap.  XXV.  3.]  . 

*  We  here  follow  the  amended  version  proposed  by  the  Benedictine 
editor. 


IRKN/EUS   AGAINST   HERESIES. 


JDJ 


ing  him  out  of  his  own  writings  ;  and,  with  the 
help  of  God,  I  shall  overthrow  him  out  of  those  ' 
discourses  of  the  Lord  and  the  apostles,  which 
are  of  authority  with  him,  and  of  which  he  makes 
use.  At  present,  however,  I  have  simply  been 
led  to  mention  him,  that  thou  mightest  know 
that  all  those  who  in  any  way  corrupt  the  truth, 
and  injuriously  affect  the  preaching  of  the  Church, 
are  the  disciples  and  successors  of  Simon  Magus 
of  Samaria.  Although  they  do  not  confess  the 
name  of  their  master,  in  order  all  the  more  to 
seduce  others,  yet  they  do  teach  his  doctrines. 
They  set  forth,  indeed,  the  name  of  Christ  Jesus 
as  a  sort  of  lure,  but  in  various  ways  they 
introduce  the  impieties  of  Simon  ;  and  thus  they 
destroy  multitudes,  wickedly  disseminating  their 
own  doctrines  by  the  use  of  a  good  name,  and, 
through  means  of  its  sweetness  and  beauty, 
extending  to  their  hearers  the  bitter  and  malig- 
nant poison  of  the  serpent,  the  great  author  of 
apostasy.^ 

CHAP.    XXVIII. DOCTRINES   OF  TATIAN,    THE 

ENCR.'^TITES,    AND    OTHERS. 

I.  Many  offshoots  of  numerous  heresies  have 
already  been  formed  from  those  heretics  we  have 
descril)ed.  This  arises  from  the  fact  that  numbers 
of  them — indeed,  we  may  say  all  —  desire  them- 
selves to  be  teachers,  and  to  break  off  from  the 
particular  heresy  in  which  they  have  been  in- 
volved. Forming  one  set  of  doctrines  out  of  a 
totally  different  system  of  opinions,  and  then  again 
others  from  others,  they  insist  upon  teaching 
something  new,  declaring  themselves  the  inventors 
of  an\'  sort  of  opinion  which  they  may  have  been 
able  to  call  into  existence.  To  give  an  example  : 
Springing  from  Saturninus  and  Marcion,  those  who 
are  called  Encratites  (self-controlled)  preached 
against  marriage,  thus  setting  aside  the  original 
creation  of  God,  and  indirectly  blaming  Him 
who  made  the  male  and  female  for  the  ])ropaga- 
tion  of  the  human  race.  Some  of  those  reckoned 
among  them  have  also  introduced  abstinence 
from  animal  food,  thus  proving  themselves  un- 
grateful to  God,  who  formed  all  things.  They 
deny,  too,  the  salvation  of  liim  who  was  first 
created.  It  is  but  lately,  however,  that  this 
opinion  has  been  invented  among  them.  A 
certain  man  named  Tatian  first  introduced  the 
blasphemy.  He  was  a  hearer  of  Justin's,  and  as 
long  as  he  continued  with  him  he  expressed  no 
such  views  ;  but  after  his  martyrdom  he  separated 
from  the  Church,  and,  excited  and  puffed  up  by 
the  thought  of  being  a  teacher,  as  if  he  were 
superior  to  others,  he  composed  his  own  peculiar 
type  of  doctrine.  He  invented  a  system  of  cer- 
tain invisible  ^-Eons,  like  the  followers  of  Valen- 


'  A  promise  never  fulfilled:  comp.  book  iii.  12,  and  Euseb.,  Hist. 
EccL,  V.  8. 

-   [Rev.  xii    g. 


tinus ;  while,  like  Marcion  and  Saturninus,  he 
declared  that  marriage  was  nothing  else  than 
corruption  and  fornication.^  But  his  denial  of 
Adam's  salvation  was  an  opinion  due  entirely  to 
himself. 

2.  Others,  again,  following  upon  Basilides  and 
Carpocrates,  have  introduced  promiscuous  in- 
tercourse and  a  ])lurality  of  wives,  and  are  indif- 
ferent about  eating  meats  sacrificed  to  idols, 
maintaining  that  God  does  not  greatly  regard 
such  matters.  But  why  continue?  For  it  is  an 
impracticable  attempt  to  mention  all  those  who, 
in  one  way  or  another,  have  fallen  away  from  the 
truth. 

CHAP.  XXIX.  —  DOCTRINES  OF  VARIOUS  OTHER 
GNOSTIC  SECTS,  AND  ESPECIALLY  OF  THE  BAR- 
BELIOTES    OR    BORBORIANS. 

1.  Besides  those,  however,  among  these  here- 
tics who  are  Simonians,  and  of  whom  we  have 
already  spoken,  a  multitude  of  Gnostics  have 
sprung  up,  and  have  been  manifested  like  mush- 
rooms growing  out  of  the  ground.  I  now  pro- 
ceed to  describe  the  principal  opinions  held  by 
them.  Some  of  them,  then,  set  forth  a  certain 
JiLon  who  never  grows  old,  and  exists  in  a  virgin 
spirit :  him  they  style  Barbelos.-*  They  declare 
that  somewhere  or  other  there  exists  a  certain 
father  who  cannot  be  named,  and  that  he  was 
desirous  to  reveal  himself  to  this  Barbelos. 
Then  this  Enncea  went  forward,  stood  before  his 
face,  and  demanded  from  him  Prognosis  (pre- 
science). But  when  Prognosis  had,  [as  wa* 
requested,]  come  forth,  these  two  asked  for 
Aphtharsia  (incorruption),  which  also  came  forth, 
and  after  that  Zoe  Aionios  (eternal  life).  Bar- 
belos, glorying  in  these,  and  contemplating  their 
greatness,  and  in  conceptions  [thus  formed], 
rejoicing  in  this  greatness,  generated  light  similar 
to  it.  They  declare  that  this  was  the  beginning 
both  of  light  and  of  the  generation  of  all  things^: 
and  that  the  Father,  beholding  this  light,  anointed 
it  with  his  own  benignity,  that  it  might  be  ren- 
dered perfect.  Moreover,  they  maintain  that 
this  was  Christ,  who  again,  according  to  them, 
requested  that  Nous  should  be  given  him  as  an 
assistant ;  and  Nous  came  forth  accordingly. 
Besides  these,  the  Father  sent  forth  Logos.  The 
conjunctions  of  Ennoea  and  Logos,  and  of  Aph- 
tharsia and  Christ,  will  thus  be  formed ;  while 
Zoe  Aionios  was  united  to  Thelema,  and  Nous  to 
Prognosis.  These,  then,  magnified  the  great 
light  and  Barbelos. 

2.  They  also  aftirm  that  Autogenes  was  after- 
wards sent  forth  from  Ennoea  and  Logos,  to  be 


3  [The  whole  casuistical  system  of  the  Trent  divines,  De  Matri- 
tnonio,  proceeds  on  this  piinciple:  marriage  is  licensed  evil.] 

*  Harvey  supposes  this  name  to  be  derived  from  two  Syriac  words, 
meaning  "  God  in  a  Tetrad."  Matter  again  derives  it  from  two 
Hebrew  words,  denoting  "  Daughter  of  the  Lord." 

*  Both  the  te.xt  and  meaning  are  here  altogether  doubtful. 


354 


IREN^US   AGAINST   HERESIES. 


a  representation  of  the  great  light,  and  that  he 
was  greatly  honoured,  all  things  being  rendered 
subject  unto  him.  Along  with  him  was  sent  forth 
Aletheia,  and  a  conjunction  was  formed  between 
Autogenes  and  Aletheia.  But  they  declare  that 
from  the  Light,  which  is  Christ,  and  from  Aph- 
tharsia,  four  luminaries  were  sent  forth  to  sur- 
round Autogenes  ;  and  again  from  Thelema  and 
Zoe  Aionios  four  other  emissions  took  place,  to 
wait  upon  these  four  luminaries  ;  and  these  they 
name  Charis  (grace),  Thelesis  (will),  Synesis 
(understanding),  and  Phronesis  (prudence). 
Of  these,  Charis  is  connected  with  the  great  and 
first  luminary  :  him  they  represent  as  Soter  (Sav- 
iour), and  style  Armogenes.'  Thelesis,  again,,  is 
united  to  the  second  luminary,  whom  they  also 
name  Raguel ;  Synesis  to  the  third,  whom  they 
call  David  ;  and  Phronesis  to  the  fourth,  whom 
they  name  Eleleth. 

3.  All  these,  then,  being  thus  settled,  Auto- 
genes moreover  produces  a  perfect  and  true  man, 
whom  they  also  call  Adamas,  inasmuch  as  neither 
has  he  himself  ever  been  conquered,  nor  have 
those  from  whom  he  sprang ;  he  also  was,  along 
with  the  first  Hght,  severed  from  Armogenes. 
Moreover,  perfect  knowledge  was  sent  forth  by 
Autogenes  along  with  man,  and  was  united  to 
him  ;  hence  he  attained  to  the  knowledge  of  him 
that  is  above  all.  Invincible  power  was  also 
conferred  on  him  by  the  virgin  spirit ;  and  all 
things  then  rested  in  him,  to  sing  praises  to  the 
great  ^on.  Hence  also  they  declare  were  mani- 
fested the  mother,  the  father,  the  son ;  while 
from  Anthropos  and  Gnosis  that  Tree  was  pro- 
duced which  they  also  style  Gnosis  itself. 

4.  Next  they  maintain,  that  from  the  first  angel, 
who  stands  by  the  side  of  Monogenes,  the  Holy 
Spirit  has  been  sent  forth,  whom  they  also  term 
Sophia  and  Prunicus.^  He  then,  perceiving  that 
all  the  others  had  consorts,  while  he  himself  was 
destitute  of  one,  searched  after  a  being  to  whom 
he  might  be  united  ;  and  not  finding  one,  he 
exerted  and  extended  himself  to  the  uttermost, 
and  looked  down  into  the  lower  regions,  in  the 
expectation  of  there  finding  a  consort ;  and  still 
not  meeting  with  one,  he  leaped  forth  [from  his 
place]  in  a  state  of  great  impatience,  [which 
had  come  upon  him]  because  he  had  made  his 
attempt  without  the  good-will  of  his  father. 
Afterwards,  under  the  influence  of  simplicity 
and  kindness,  he  produced  a  work  in  which 
were  to  be  found  ignorance  and  audacity.  This 
work  of  his  they  declare  to  be  Protarchontes, 
the  former  of  this  [lower]  creation.  But  they 
relate  that  a  mighty  power  carried  him  away 
from  his  mother,  and  that  he  settled  far  away 


'  Harvey  refers  to  the  cabb.ilistic  books  in  explanation  of  this  and 
the  following  names,  but  their  meanings  are  very  uncertain. 

-  Various  explanations  of  this  word  have  been  proposed,  but  its 
signification  remains  altogether  doubtful. 


from  her  in  the  lower  regions,  and  formed  the 
firmament  of  heaven,  in  which  also  they  affirm 
that  he  dwells.  And  in  his  ignorance  he  formed 
those  powers  which  are  inferior  to  himself — 
angels,  and  firmaments,  and  all  things  earthly. 
They  affirm  that  he,  being  united  to  Authadia 
(audacity),  produced  Kakia  (wickedness),  Zelos 
(emulation),  Phthonos  (envy),  Erinnys  (fury), 
and  Epithymia  (lust).  When  these  were  gen- 
erated, the  mother  Soyjhia  deeply  grieved,  fled 
away,  departed  into  the  upper  regions,  and  be- 
came the  last  of  the  Ogdoad,  reckoning  it  down- 
wards. On  her  thus  departing,  he  imagined  he 
was  the  only  being  in  existence ;  and  on  this 
account  declared,  "  I  am  a  jealous  God,  and 
besides  me  there  is  no  one."  ^  Such  are  the 
falsehoods  which  these  people  invent. 

CHAP.    XXX.  DOCTRINES     OF    THE     OPHITES    AND 

SETHUNS. 

1.  Others,  again,  portentously  declare  that 
there  exists,  in  the  power  of  Bythus,  a  certain 
primary  light,  blessed,  incorruptible,  and  infinite  : 
this  is  the  Father  of  all,  and  is  styled  the  first 
man.  They  also  maintain  that  his  Ennoea,  going 
forth  from  him,  produced  a  son,  and  that  this  is 
the  son  of  man  —  the  second  man.  Below  these, 
again,  is  the  Holy  Spirit,  and  under  this  superior 
spirit  the  elements  were  separated  from  each 
other,  viz.,  water,  darkness,  the  abyss,  chaos, 
above  which  they  declare  the  Spirit  was  borne, 
calling  him  the  first  woman.  Afterwards,  they 
maintain,  the  first  man,  with  his  son,  delighting 
over  the  beauty  of  the  Spirit  —  that  is,  of  the 
woman  —  and  shedding  light  upon  her,  begat  by 
her  an  incorruptible  light,  the  third  male,  whom 
they  call  Christ,  —  the  son  of  the  first  and  sec- 
ond man,  and  of  the  Holy  Spirit,  the  first  woman. 

2.  The  father  and  son  thus  both  had  inter- 
course with  the  woman  (whom  they  also  call  the 
mother  of  the  living).  When,  however,**  she 
could  not  bear  nor  receive  into  herself  the  great- 
ness of  the  lights,  they  declare  that  she  was  filled 
to  repletion,  and  became  ebuUient  on  the  left 
side ;  and  that  thus  their  only  son  Christ,  as 
belonging  to  the  right  side,  and  ever  tending  to 
what  was  higher,  was  immediately  caught  up  with 
his  mother  to  form  an  incorruptible  ^on.  This 
constitutes  the  true  and  holy  Church,  which  has 
become  the  appellation,  the  meeting  together, 
and  the  union  of  the  father  of  all,  of  the  first 
man,  of  the  son,  of  the  second  man,  of  Christ 
their  son,  and  of  the  woman  who  has  been  men- 
tioned. 

3.  They  teach,  however,  that  the  power  which 
proceeded  from  the  woman  by  ebullition,  being 
besprinkled  with  light,  fell  downward  from  the 
place  occupied  by  its  progenitors,  yet  possessing 


3  Ex.  XX.  5;  Isa.  xlv.  5,  6. 

■*  The  punctuation  is  here  difficult  and  doubtful. 


IREN^US   AGAINST   HERESIES. 


;55 


by  its  own  will  that  l)csprinkling  of  light ;  and  it 
they  call  Sinistra,  Prunicus,  and  Sophia,  as  well 
as  masculo-feminine.  This  being,  in  its  sim- 
plicity, descended  into  the  waters  while  they 
were  yet  in  a  state  of  immobility,  and  imparted 
motion  to  them  also,  wantonly  acting  upon  them 
even  to  their  lowest  depths,  and  assumed  from 
them  a  body.  For  they  affirm  that  all  things 
rushed  towards  and  clung  to  that  sprinkling  of 
light,  and  begirt  it  all  round.  Unless  it  had 
possessed  that,  it  would  perhaps  have  been  to- 
tally absorbed  in,  and  overwhelmed  by,  material 
substance.  Being  therefore  bound  down  by  a 
body  which  was  composed  of  matter,  and  greatly 
burdened  by  it,  this  power  regretted  the  course 
it  had  followed,  and  made  an  attempt  to  escape 
from  the  waters  and  ascend  to  its  mother :  it 
could  not  effect  this,  however,  on  account  of  the 
weight  of  the  body  lying  over  and  around  it. 
But  feeling  very  ill  at  ease,  it  endeavoured  at 
least  to  conceal  that  light  which  came  from  above, 
fearing  lest  it  too  might  be  injured  by  the  inferior 
elements,  as  had  happened  to  itself.  And  when 
it  had  received  power  from  that  besprinkling  of 
light  which  it  possessed,  it  sprang  back  again, 
and  was  borne  aloft ;  and  being  on  high,  it  ex- 
tended itself,  covered  [a  portion  of  space],  and 
formed  this  visible  heaven  out  of  its  body ;  yet 
remained  under  the  heaven  which  it  made,  as 
still  possessing  the  form  of  a  watery  body.  But 
w^hen  it  had  conceived  a  desire  for  the  light 
above,  and  had  received  power  by  all  things,  it 
laid  down  this  body,  and  was  freed  from  it.  This 
body  which  they  speak  of  that  power  as  having 
thrown  off,  they  call  a  female  from  a  female. 

4.  They  declare,  moreover,  that  her  son  had 
also  himself  a  certain  breath  of  incorruption  left 
him  by  his  mother,  and  that  through  means  of 
it  he  works  ;  and  becoming  powerful,  he  himself, 
as  they  affirm,  also  sent  forth  from  the  waters  a 
son  without  a  mother ;  for  they  do  not  allow  him 
either  to  have  known  a  mother.  His  son,  again, 
after  the  example  of  his  father,  sent  forth  another 
son.  This  third  one,  too,  generated  a  fourth  ; 
the  fourth  also  generated  a  son  :  they  maintain 
that  again  a  son  was  generated  by  the  fifth  ; 
and  the  sixth,  too,  generated  a  seventh.  Thus 
was  the  Hebdomad,  according  to  them,  com- 
pleted, the  mother  possessing  the  eighth  place  ; 
and  as  in  the  case  of  their  generations,  so  also 
in  regard  to  dignities  and  powers,  they  precede 
each  other  in  turn. 

5.  They  have  also  given  names  to  [the  sev- 
eral persons]  in  their  system  of  falsehood,  such 
as  the  following :  he  who  was  the  first  descend- 
ant of  the  mother  is   called   laldabaoth ; '    he. 


■  The  probable  meaning  of  this  and  the  following  names  is  thus 
given  by  Harvey:  laldabaoth,  Lord  God  0/  the  Fathers;  lao,  'Je- 
hovah ;  Oreus,  Light;  Astanphaeus,  Crown:  Sabaoth,  of  course, 
means  Hosts  ;  Adoneus,  Lord ;  and  Eloeiis,  Cod.  All  the  names  are 
derived  from  the  cabbalistic  theology  of  the  Jews. 


again,  descended  from  him,  is  named  lao ;  he, 
from  this  one,  is  called  Sabaoth ;  the  fourth  is 
named  Adoneus ;  the  fifth,  Eloeus ;  the  sixth, 
Oreus ;  and  the  seventh  and  last  of  all,  Astan- 
phaeus. Moreover,  they  represent  these  heavens, 
l)Otentates,  powers,  angels,  and  creators,  as  sit- 
ting in  their  proper  order  in  heaven,  according 
to  their  generation,  and  as  invisibly  ruling  over 
things  celestial  and  terrestrial.  The  first  of 
them,  namely  laldabaoth,  holds  his  mother  in 
contempt,  inasmuch  as  he  produced  sons  and 
grandsons  without  the  permission  of  any  one, 
yea,  even  angels,  archangels,  powers,  potentates, 
and  dominions.  After  these  things  had  been 
done,  his  sons  turned  to  strive  and  quarrel  with 
him  about  the  supreme  power,  —  conduct  which 
deeply  grieved  laldabaoth,  and  drove  him  to 
despair.  In  these  circumstances,  he  cast  his 
eyes  upon  the  subjacent  dregs  of  matter,  and 
fixed  his  desire  upon  it,  to  which  they  declare 
his  son  owes  his  origin.  This  son  is  Nous  him- 
self, twisted  into  the  form  of  a  serpent ;  -  and 
hence  were  derived  the  spirit,  the  soul,  and  all 
mundane  things  :  from  this  too  were  generated 
all  oblivion,  wickedness,  emulation,  envy,  and 
death.  They  declare  that  the  father  imparted  ^ 
still  greater  crookedness  to  this  serpent-like  and 
contorted  Nous  of  theirs,  when  he  was  with  their 
father  in  heaven  and  Paradise. 

6.  On  this  account,  laldabaoth,  becoming  up- 
lifted in  spirit,  boasted  himself  over  all  those 
things  that  were  below  him,  and  exclaimed,  "  I 
am  father,  and  God,  and  above  me  there  is  no 
one."  But  his  mother,  hearing  him  speak  thus, 
cried  out  against  him,  "  Do  not  lie,  laldabaoth  : 
for  the  father  of  all,  the  first  Anthropos  (man), 
is  above  thee  ;  and  so  is  Anthropos  the  son  of 
Anthropos."  Then,  as  all  were  disturbed  by 
this  new  voice,  and  by  the  unexpected  procla- 
mation, and  as  they  were  inquiring  whence  the 
noise  proceeded,  in  order  to  lead  them  away 
and  attract  them  to  himself,  they  affirm  that 
laldabaoth  exclaimed,  "  Come,  let  us  make  man 
after  our  image."  ^  The  six  powers,  on  hearing 
this,  and  their  mother  furnishing  them  with  the 
idea  of  a  man  (in  order  that  by  means  of  him 
she  might  empty  them  of  their  original  power), 
jointly  formed  a  man  of  immense  size,  both  in 
regard  to  breadth  and  length.  But  as  he  could 
merel}'  writhe  along  the  ground,  they  carried 
him  to  their  father ;  Sophia  so  labouring  in  this 
matter,  that  she  might  empty  him  (laldabaoth) 
of  the  light  with  which  he  had  been  sprinkled, 
so  that  he  might  no  longer,  though  still  power- 
ful, be  abl,e  to  lift  up  himself  against  the  powers 
above.     They  declare,  then,  that   by  breathing 


2  Hence  their  name  of  Ophites,  from  o<J>is,  a  serpent. 

3  The  Latin  has  evertisse,  implying  that  thus   Nous  was  mote 
degraded. 

■♦  Gen.  i.  26. 


,56 


IRENyEUS    AGAINST    HERESIES. 


into  man  the  spirit  of  life,  he  was  secretly  emptied 
of  his  power  ;  that  hence  man  became  a  possessor 
of  nous  (intelligence)  and  enthymesis  (thought)  ; 
and  they  affirm  that  these  are  the  faculties  which 
partake  in  salvation.  He  [they  further  assert]  at 
once  gave  thanks  to  the  first  Anthropos  (man), 
forsaking  those  who  had  created  him. 

7.  But  laldabaoth,  feeling  envious  at  this,  was 
pleased  to  form  the  design  of  again  emptying 
man  by  means  of  woman,  and  produced  a  woman 
from  his  own  enthymesis,  whom  that  Prunicus 
[above  mentioned]  laying  hold  of,  imperceptibly 
emptied  her  of  power.  But  the  others  coming 
and  admiring  her  beauty,  named  her  Eve,  and 
falling  in  love  with  her,  begat  sons  by  her,  whom 
they  also  declare  to  be  the  angels.  But  their 
mother  (Sophia)  cunningly  devised  a  scheme  to 
seduce  Eve  and  Adam,  by  means  of  the  serpent, 
to  transgress  the  command  of  laldabaoth.  Eve 
listened  to  this  as  if  it  had  proceeded  from  a  son 
of  God,  and  yielded  an  easy  belief.  She  also 
persuaded  Adam  to  eat  of  the  tree  regarding 
which  God  had  said  that  they  should  not  eat  of 
it.  They  then  declare  that,  on  their  thus  eating, 
they  attained  to  the  knowledge  of  that  power 
which  is  above  all,  and  departed  from  those  who 
had  created  them.'  When  Prunicus  perceived 
that  the  powers  were  thus  baffled  by  their  own 
creature,  she  greatly  rejoiced,  and  again  cried 
out,  that  since  the  father  was  incorruptible,  he 
(laldabaoth)  who  formerly  called  himself  the 
father  was  a  liar  ;  and  that,  while  Anthropos  and 
the  first  woman  (the  Spirit)  existed  previously, 
this  one  (Eve)  sinned  by  committing  adultery. 

8.  laldabaoth,  however,  through  that  oblivion 
in  which  he  was  involved,  and  not  paying  any 
regard  to  these  things,  cast  Adam  and  Eve  out 
of  Paradise,  because  they  had  transgressed  his 
commandment.  For  he  had  a  desire  to  beget 
sons  by  Eve,  but  did  not  accomplish  his  wish, 
because  his  mother  opposed  him  in  every  point, 
and  secretly  emptied  Adam  and  Eve  of  the  hght 
with  which  they  had  been  sprinkled,  in  order 
that  that  spirit  which  proceeded  from  the  su- 
preme power  might  participate  neither  in  tire 
curse  nor  opprolirium  [caused  by  transgression]. 
They  also  teach  that,  thus  being  emptied  of  the 
divine  substance,  they  were  cursed  by  him,  and 
cast  down  from  heaven  to  this  world.-  But  the 
serpent  also,  who  was  acting  against  the  father, 
was  cast  down  by  him  into  this  lower  world  ;  he 
reduced,  however,  under  his  power  the  angels 
here,  and  begat  six  sons,  he  himself  forming  the 
seventh  person,  after  the  example  of  that  Heb- 
domad which  surrounds  the  father.  •.  They  fur- 
ther declare  that  these  are  the  seven  mundane 
demons,  who  always  oppose  and  resist  the  human 

'  That  is,  from  laldabaoth,  etc.     [Pltilasir.  {?it  supra),  Oehler, 

'■  V-  38.1       .  ^  ...  ,  .  .    , 

-  I  here  is  constant  reference  ni  this  section  to  rabbinical  conceits 
and  follies. 


race,  because  it  was  on  their  account  that  their 
father  was  cast  down  to  this  lower  world. 

9.  Adam  and  Eve  previously  had  light,  and 
clear,  and  as  it  were  spiritual  bodies,  such  as 
they  were  at  their  creation  ;  but  when  they  came 
to  this  world,  these  changed  into  bodies  more 
opaque,  and  gross,  and  sluggish.  Their  soul 
also  was  feeble  and  languid,  inasmuch  as  they 
had  received  from  their  creator  a  merely  mun- 
dane inspiration.  This  continued  until  Prunicus, 
moved  with  compassion  towards  them,  restored 
to  them  the  sweet  savour  of  the  besprinkling  of 
light,  by  means  of  which  they  came  to  a  remem- 
brance of  themselves,  and  knew  that  they  were 
naked,  as  well  as  that  the  body  was  a  material 
substance,  and  thus  recognised  that  they  bore 
death  about  with  them.  They  thereupon  be- 
came patient,  knowing  that  only  for  a  time  they 
would  be  enveloped  in  the  body.  They  also 
found  out  food,  through  the  guidance  of  Sophia  ; 
and  when  they  were  satisfied,  they  had  carnal 
knowledge  of  each  other,  and  begat  Cain,  whom 
the  serpent,  that  had  been  cast  down  along  with 
his  sons,  immediately  laid  hold  of  and  destroyed 
by  filling  him  with  mundane  oblivion,  and  urging 
into  folly  and  audacity,  so  that,  by  slaying  his 
brother  Abel,  he  was  the  first  to  bring  to  light 
envy  and  death.  After  these,  they  affirm  that, 
by  the  forethought  of  Prunicus,  Seth  was  begot- 
ten, and  then  Norea,^  from  whom  they  represent 
all  the  rest  of  mankind  as  being  descended. 
They  were  urged  on  to  all  kinds  of  wickedness 
by  the  inferior  Hebdomad,  and  to  apostasy, 
idolatry,  and  a  general  contempt  for  everything 
by  the  superior  holy  Hebdomad,*  since  the 
mother  was  always  secretly  opposed  to  them, 
and  carefully  preserveti  what  was  peculiarly  her 
own,  that  is,  the  besprinkling  of  light.  They 
maintain,  moreover,  that  the  holy  Hebdomad  is 
the  seven  stars  which  they  call  planets ;  and 
they  affirm  that  the  serpent  cast  down  has  two 
names,  Michael  and  Samael. 

10.  laldabaoth,  again,  being  incensed  with 
men,  because  they  did  not  worship  or  honour 
him  as  father  and  God,  sent  forth  a  deluge  upon 
them,  that  he  might  at  once  destroy  them  all. 
But  Sophia  opposed  him  in  this  point  also,  and 
Noah  and  his  family  were  saved  in  the  ark  by 
means  of  the  besprinkling  of  that  light  which 
proceeded  from  her,  and  through  it  the  world 
was  again  filled  with  mankind.  laldabaoth  him- 
self chose  a  certain  man  named  Abraham  from 
among  these,  and  made  a  covenant  with  him, 
to  the  effect  that,  if  his  seed  continued  to  serve 
him,  he  would  give  to  them  the  earth  for  an 
inheritance.     Afterwards,  by  means  of  Moses,  he 


3  A  name  probably  derived  from  the  Hebrew  ni>'J,  £"'1,  but 
of  the  person  referred  to  we  know  nothing. 

<  We  here  follow  the  emendation  of  Crabe:  the  defection  of  Pru- 
nicus is  intended. 


IREN^US   AGAINST   HERESIES. 


357 


brought  forth  Abraham's  descendants  from  Egypt, 
and  gave  them  the  law,  and  made  them  the  Jews. 
Among  that  people  he  chose  seven  days,'  which 
they  also  call  the  holy  Hebdomad.  Each  of 
these  receives  his  own  herald  for  the  purpose 
of  glorifying  and  proclaiming  God  ;  so  that,  when 
the  rest  hear  these  praises,  they  too  may  serve 
those  who  are  announced  as  gods  by  the  prophets. 

11.  Moreover,  they  distribute  the  prophets  in 
the  following  manner :  Moses,  and  Joshua  the 
son  of  Nun,  and  Amos,  and  Habakkuk,  belonged 
to  laldabaoth  ;  Samuel,  and  Nathan,  and  Jonah, 
and  Micah,  to  lao  ;  Elijah,  Joel,  and  Zechariah, 
to  Sabaoth  ;  Isaiah,  Ezekiel,  Jeremiah,  and  Dan- 
iel, to  Adonai ;  Tobias  and  Haggai  to  Eloi ; 
Michaiah  and  Nahum  to  Oreus ;  Esdras  and 
Zephaniah  to  Astanphaeus.*  Each  one  of  these, 
then,  glorifies  his  own  father  and  God,  and  they 
maintain  that  Sophia  herself  has  also  spoken 
many  things  through  them  regarding  the  first 
Anthropos  (man),^  and  concerning  that  Christ 
who  is  above,  thus  admonishing  and  reminding 
men  of  the  incorruptible  light,  the  first  Anthropos, 
and  of  the  descent  of  Christ.  The  [other] 
powers  being  terrified  by  these  things,  and  mar- 
velling at  the  novelty  of  those  things  which  were 
announced  by  the  prophets,  Prunicus  brought  it 
about  by  means  of  laldabaoth  (who  knew  not 
what  he  did),  that  emissions  of  two  men  took 
place,  the  one  from  the  barren  Elizabeth,  and 
the  other  from  the  Virgin  Mary. 

12.  And  since  she  herself  had  no  rest  either 
in  heaven  or  on  earth,  she  invoked  her  mother 
to  assist  her  in  her  distress.  Upon  this,  her 
mother,  the  first  woman,  was  moved  with  com- 
passion towards  her  daughter,  on  her  repentance, 
and  begged  from  the  first  man  that  Christ  should 
be  sent  to  her  assistance,  who,  being  sent  forth, 
descended  to  his  sister,  and  to  the  besprinkling 
of  light.  When  he  recognised  her  (that  is,  the 
Sophia  below),  her  brother  descended  to  her,  and 
announced  his  advent  through  means  of  John,- 
and  prepared  the  baptism  of  repentance,  and 
adopted  Jesus  beforehand,  in  order  that  on  Christ 
descending  he  might  find  a  pure  vessel,  and  that 
by  the  son  of  that  laldabaoth  the  woman  might  be 
announced  by  Christ.  They  further  declare  that 
he  descended  through  the  seven  heavens,  having 
assumed  the  likeness  of  their  sons,  and  grad- 
ually emptied  them  of  their  power.  For  they 
maintain  that  the  whole  besprinkling  of  light 
rushed  to  him,  and  that  Christ,  descending  to 
this  world,  first  clothed  his  sister  Sophia  [with 
it],  and  that  then  both  exulted  in  the  mutual 


'  The  Latin  here  is  "  ex  quibus,"  and  the  meaning  is  exceedingly 
obscure.  Harvey  thinks  it  is  the  representative  e'f  wr  {xpoviav)  in  the 
Greek,  but  we  prefer  to  refer  it  to  "  Juda;os,"  as  above.  The  next 
sentence  seems  unintelHgible;  but,  according  to  Harvey,  "each  dei- 
fied day  of  the  week  had  his  ministering  prophets." 

^  The  common  text  in.serts  "  et  incorruptibili  JEone,"  but  this 
ieems  better  rejected  as  a  glossarial  interpolation. 


refreshment  they  felt  in  each  other's  society : 
this  scene  they  describe  as  relating  to  bridegroom 
and  bride.  But  Jesus,  inasmuch  as  he  was  be- 
gotten of  the  Virgin  through  the  agency  of  God, 
was  wiser,  purer,  and  more  righteous  than  all 
other  men  :  Christ  united  to  Sophia  descended 
into  him,  and  thus  Jesus  Christ  was  produced. 

13.  They  affirm  that  many  of  his  disciples 
were  not  aware  of  the  descent  of  Christ  into 
him ;  but  that,  when  Christ  did  descend  on 
Jesus,  he  then  began  to  work  miracles,  and  heal, 
and  announce  the  unknown  Father,  and  openly 
to  confess  himself  the  son  of  the  first  man.  The 
powers  and  the  father  of  Jesus  were  angry  at 
these  proceedings,  and  laboured  to  destroy  him  ; 
and  when  he  was  being  led  away  for  this  pur- 
pose, they  say  that  Christ  himself,  along  with 
Sophia,  departed  from  him  into  the  state  of  an 
incorruptible  ^on,  while  Jesus  was  crucified. 
Christ,  however,  was  not  forgetful  of  his  Jesus, 
but  sent  down  a  certain  energy  into  him  from 
above,  which  raised  him  up  again  in  the  body, 
which  they  call  both  animal  and  spiritual ;  for  he 
sent  the  mundane  parts  back  again  into  the  world. 
When  his  disciples  saw  that  he  had  risen,  they  did 
not  recognise  him  —  no,  not  even  Jesus  himself, 
by  whom  he  rose  again  from  the  dead.  And  they 
assert  that  this  very  great  error  prevailed  among 
his  disciples,  that  they  imagined  he  had  risen  in 
a  mundane  body,  not  knowing  that  "  flesh  ^  and 
blood  do  not  attain  to  the  kingdom  of  God." 

14.  They  strove  to  establish  the  descent  and 
ascent  of  Christ,  by  the  fact  that  neither  before 
his  baptism,  nor  after  his  resurrection  from  the 
dead,  do  his  disciples  state  that  he  did  any 
mighty  works,  not  being  aware  that  Jesus  was 
united  to  Christ,  and  the  incorruptible  /Eon  to 
the  Hebdomad ;  and  they  declare  his  mundane 
body  to  be  of  the  same  nature  as  that  of  animals. 
But  after  his  resurrection  he  tarried  [on  earth] 
eighteen  months ;  and  knowledge  descending 
into  him  from  above,  he  taught  what  was  clear. 
He  instructed  a  few  of  his  disciples,  whom  he 
knew  to  be  capable  of  understanding  so  great 
mysteries,  in  these  things,  and  was  then  received 
up  into  heaven,  Christ  sitting  down  at  the  right 
hand  of  his  father  laldabaoth,  that  he  may  re- 
ceive to  himself  the  souls  of  those  who  have 
known  them,^  after  they  have  laid  aside  their 
mundane  flesh,  thus  enriching  himself  without 
the  knowledge  or  perception  of  his  father ;  so 
that,  in  proportion  as  Jesus  enriches  himself  with 
holy  souls,  to  such  an  e.xtent  does  his  father  suf- 
fer loss  and  is  diminished,  being  emptied  of  his 
own  power  by  these  souls.  For  he  will  not  now 
possess  holy  souls  to  send  them  down  again  into 


3  I  Cor.  XV.  50.  The  Latin  te.\t  reads  "  apprehendunt,"  which 
can  scarcely  be  the  translation  of  KAjipovofi^trat  in  the  Greek  text  of 
the  New  Testament. 

*  That  is,  Christ  and  Jesus. 


358 


IRENyEUS   AGAINST    HERESIES. 


the  world,  except  those  only  which  are  of  his 
substance,  that  is,  those  into  which  he  has 
breathed.  But  the  consummation  [of  all  things] 
will  take  place,  when  the  whole  besprinkling  of 
the  spirit  of  light  is  gathered  together,  and  is 
carried  off  to  form  an  incorruptible  ^on. 

15.  Such  are  the  opinions  which  prevail  among 
these  persons,  by  whom,  like  the  Lernaean  hydra, 
a  many-headed  beast  has  been  generated  from 
the  school  of  Valentinus.  For  some  of  them 
assert  that  Sophia  herself  became  the  serpent ; 
on  which  account  she  was  hostile  to  the  creator 
of  Adam,  and  implanted  knowledge  in  men,  for 
which  reason  the  serpent  was  called  wiser  than 
all  others.  Moreover,  by  the  position  of  our 
intestines,  through  which  the  food  is  conveyed, 
and  by  the  fact  that  they  possess  such  a  figure, 
our  internal  configuration '  in  the  form  of  a  ser- 
pent reveals  our  hidden  generatrix. 


CHAP.    XXXI. 


DOCTRINES    OF   THE    C.'^INITES. 


1.  Others  again  declare  that  Cain  derived  his 
being  from  the  Power  above,  and  acknowledge 
that  Esau,  Korah,  the  Sodomites,  and  all  such 
persons,  are  related  to  themselves.  On  this 
account,  they  add,  they  have  been  assailed  by 
the  Creator,  yet  no  one  of  them  has  suffered 
injury.  For  Sophia  was  in  the  habit  of  carrying 
off  that  which  belonged  to  her  from  them  to 
herself  They  declare  that  Judas  the  traitor 
was  thoroughly  acquainted  with  these  things, 
and  that  he  alone,  knowing  the  truth  as  no 
others  did,  accomplished  the  mystery  of  the 
betrayal ;  by  him  all  things,  both  earthly  and 
heavenly,  were  thus  thrown  into  confusion. 
They  produce  a  fictitious  history  of  this  kind, 
which  they  style  the  Gospel  of  Judas. 

2.  I  have  also  made  a  collection  of  their 
writings  in  which  they  advocate  the  abolition 
of  the  doings  of  Hystera.^  Moreover,  they  call 
this  Hystera  the  creator  of  heaven  and  earth. 
They  also  hold,  like  Carpocrates,  that  men  can- 
not be  saved  until  they  have  gone  through  all 
kinds  of  experience.  An  angel,  they  maintain, 
attends  them  in  every  one  of  their  sinful  and 
abominable  actions,  and  urges  them  to  venture 
on  audacity  and  incur  pollution.  Whatever  may 
be  the  nature  ^  of  the  action,  they  declare  that 
they  do  it  in  the  name  of  the  angel,  saying,  "  O 
thou  angel,  I  use  thy  work ;  O  thou  i)ower,  I 
accomplish  thy  operation  !  "  And  they  main- 
tain that  this  is  "  perfect  knowledge,"  without 
shrinking  to  rush  into  such  actions  as  it  is  not 
lawful  even  to  name. 

3.  It  was  necessary  clearly  to  prove,  that,  as 
their  very  opinions  and  regulations  exhibit  them. 


'  The  lext  of  this  sentence  is  hopelessly  corrupt,  but  the  meaning 
is  as  given  above. 

^  According  to  Harvey,  Hystera  corresponds  to  the  "  passions" 
of  Achamoth.     [Note  the     Americanism,"  advocate  used  as  a  verb.] 

3  The  text  is  here  imperfect,  and  the  translation  only  conjectural. 


those  who  are  of  the  school  of  Valentinus  derive 
their  origin  from  such  mothers,  fathers,  and  an- 
cestors, and  also  to  bring  forward  their  doctrines, 
with  the  hope  that  perchance  some  of  them, 
exercising  repentance  and  returning  to  the  only 
Creator,  and  God  the  Former  of  the  universe, 
may  obtain  salvation,  and  that  others  may  not 
henceforth  be  drawn  away  by  their  wicked, 
although  plausible,  persuasions,  imagining  that 
they  will  obtain  from  them  the  knowledge  of 
some  greater  and  more  sublime  mysteries.  But 
let  them  rather,  learning  to  good  effect  from  us  the 
wicked  tenets  of  these  men,  look  with  contempt 
upon  their  doctrines,  while  at  the  same  time  they 
pity  those  who,  still  cleaving  to  these  miserable 
and  baseless  fables,  have  reached  such  a  pitch 
of  arrogance  as  to  reckon  themselves  superior  to 
all  others  on  account  of  such  knowledge,  or,  as 
it  should  rather  be  called,  ignorance.  They  have 
now  been  fully  exposed  ;  and  simply  to  exhibit 
their  sentiments,  is  to  obtain  a  victory  over  them. 
4.  Wherefore  I  have  laboured  to  bring  for- 
ward, and  make  clearly  manifest,  the  utterly  ill- 
conditioned  carcase  of  this  miserable  little  fox.'* 
For  there  will  not  now  be  need  of  many  words 
to  overturn  their  system  of  doctrine,  when  it  has 
been  made  manifest  to  all.  It  is  as  when,  on 
a  beast  hiding  itself  in  a  wood,  and  by  rushing 
forth  from  it  is  in  the  habit  of  destroying  multi- 
tudes, one  who  beats  round  the  wood  and  thor- 
oughly explores  it,  so  as  to  compel  the  animal 
to  break  cover,  does  not  strive  to  capture  it, 
seeing  that  it  is  truly  a  ferocious  beast ;  but 
those  present  can  then  watch  and  avoid  its 
assaults,  and  can  cast  darts  at  it  from  all  sides, 
and  wound  it,  and  finally  slay  that  destructive 
brute.  So,  in  our  case,  since  we  have  brought 
their  hidden  mysteries,  which  they  keep  in 
silence  among  themselves,  to  the  light,  it  will 
not  now  be  necessary  to  use  many  words  in  de- 
stroying their  system  of  opinions.  For  it  is  now 
in  thy  power,  and  in  the  power  of  all  thy  asso- 
ciates, to  familiarize  yourselves  with  what  has 
been  said,  to  overthrow  their  wicked  and  undi- 
gested doctrines,  and  to  set  forth  doctrines 
agreeable  to  the  truth.  Since  then  the  case  is 
so,  I  shall,  according  to  promise,  and  as  my 
ability  serves,  labour  to  o\erthrow  them,  by 
refuting  them  all  in  the  following  book.  Even 
to  give  an  account  of  them  is  a  tedious  affair,  as 
thou  seest.5  But  I  shall  fiirnish  means  for  over- 
throwing them,  by  meeting  all  their  opinions  in  the 
order  in  which  they  have  been  described,  that  I 
may  not  only  expose  the  wild  beast  to  view,  but 
may  inflict  wounds  upon  it  from  every  side. 


*  [Cant.  ii.  15;  St.  Luke  xiii.  32.] 

S  [Let  the  reader  bear  in  mind  that  the  Greek  of  this  original  and 
very  precious  author  exists  only  in  fragments.  We  are  reading  the 
translation  of  a  translation;  the  Latin  very  nide,  and  the  subject 
itself  full  of  difficulties.  It  may  yet  be  discovered  that  some  of  the 
faults  of  the  work  arc  not  chargeable  to  Irenasus.  j 


IREN.EUS  AGAINST  HERESIES. 

BOOK    II. 


PREFACE. 

I.  In  the  first  book,  which  immediately 
precedes  this,  exposing  "  knowledge  falsely  so 
called,"  '  I  showed  thee,  my  very  dear  ft-iend, 
that  the  whole  system  devised,  in  many  and 
oi:)posite  ways,  by  those  who  are  of  the  school 
of  Valentinus,  was  false  and  baseless.  I  also  set 
forth  the  tenets  of  their  predecessors,  proving 
that  they  not  only  differed  among  themselves, 
but  had  long  previously  swerved  from  the  truth 
itself.  I  further  explained,  with  all  diligence, 
the  doctrine  as  well  as  practice  of  Marcus  the 
magician,  since  he,  too,  belongs  to  these  persons  ; 
and  I  carefully  noticed  ^  the  passages  which  they 
garble  from  the  Scriptures,  with  the  view  of 
adapting  them  to  their  own  fictions.  Moreover, 
I  minutely  narrated  the  manner  in  which,  by 
means  of  numbers,  and  by  the  twenty-four  letters 
of  the  alj^habet,  they  boldly  endeavour  to  estab- 
lish [what  they  regard  as]  truth.  I  have  also 
related  how  they  think  and  teach  that  creation 
at  large  was  formed  after  the  image  of  their 
invisible  Pleroma,  and  what  they  hold  respecting 
the  Demiurge,  declaring  at  the  same  time  the 
doctrine  of  Simon  Magus  of  Samaria,  their  pro- 
genitor, and  of  all  those  who  succeeded  him.  I 
mentioned,  too,  the  multitude  of  those  Gnostics 
who  are  sprung  from  him,  and  noticed-  the  points 
of  difference  between  them,  their  several  doc- 
trines, and  the  order  of  their  succession,  while 
I  set  forth  all  those  heresies  which  have  been 
originated  by  them.  I  showed,  moreover,  that 
all  these  heretics,  taking  their  rise  from  Simon, 
have  introduced  impious  and  irreligious  doctrines 
into  this  life  ;  and  I  explained  the  nature  of  their 
"redemption,"  and  their  method  of  initiating 
those  who  are  rendered  "perfect,"  along  with 
their  invocations  and  their  mysteries.  I  proved 
also  that  there  is  one  God,  the  Creator,  and  that 
He  is  not  the  fruit  of  any  defect,  nor  is  there 
anything  either  above  Him,  or  after  Him. 


'  I  Tim.  vi   20. 

2  [Note  this  "  Americanism."] 


2.  In  the  present  book,  I  shall  establish  those 
points  which  fit  in  with  my  design,  so  far.  as 
time  permits,  and  overthrow,  by  means  of 
lengthened  treatment  under  distinct  heads,  their 
whole  system  ;  for  which  reason,  since  it  is  an 
exposure  and  subversion  of  their  opinions,  I 
have  so  entitled  the  composition  of  this  work. 
For  it  is  fitting,  by  a  plain  revelation  and  over- 
throw of  their  conjunctions,  to  put  an  end  to 
these  hidden  alliances,^  and  to  Bythus  himself, 
and  thus  to  obtain  a  demonstration  that  he 
never  existed  at  any  previous  time,  nor  now  has 
any  existence. 


CH..\P.    I. THERE   IS   BUT   ONE   GOD:     THE   IMPOS- 
SIBILITY   OF    ITS    BEING    OTHERWISE. 

1.  It  is  proper,  then,  that  I  should  begin  with 
the  first  and  most  important  head,  that  is,  God 
the  Creator,  who  made  the  heaven  and  the 
earth,  and  all  things  that  are  therein  (whom 
these  men  blasphemously  style  the  fruit  of  a  de- 
fect), and  to  demonstrate  that  there  is  nothing 
either  above  Him  or  after  Him  ;  nor  that,  influ- 
enced by  any  one,  but  of  His  own  free  will.  He 
created  all  things,  since  He  is  the  only  God,  the 
only  Lord,  the  only  Creator,  the  only  Father, 
alone  containing  all  things,  and  Himself  com- 
manding all  things  into  existence. 

2.  For  how  can  there  be  any  other  Fulness, 
or  Principle,  or  Power,  or  God,  above  Him, 
since  it  is  matter  of  necessity  that  God,  the  Ple- 
roma (Fulness)  of  all  these,  should  contain  all 
things  in  His  immensity,  and  should  be  con- 
tained by  no  one?  But  if  there  is  anything 
beyond  Him,  He  is  not  then  the  Pleroma  of  all, 
nor  does  He  contain  all.  For  that  which  they 
declare  to  be  beyond  Him  ^nll  be  wanting  to 
the  Pleroma,  or,  [in  other  words,]  to  that  God 
who  is  above  all  things.  But  that  which  is 
wanting,  and  falls  in  any  way  short,  is  not  the 


3  This  passage  is  ven-  obscure:  we  have  supplied  "  et,"  which, 
as  Harvey  conjectures,  may  have  dropped  out  of  the  text. 

359 


36o 


IREN^US   AGAINST   HERESIES. 


Pleroma  of  all  things.  In  such  a  case,  He 
would  have  both  beginning,  middle,  and  end, 
with  respect  to  those  who  are  beyond  Him. 
And  if  He  has  an  end  in  regard  to  those  things 
which  are  below,  He  has  also  a  beginning  with 
respect  to  those  things  which  are  above.  In 
like  manner,  there  is  an  absolute  necessity  that 
He  should  experience  the  very  same  thing  at  all 
other  points,  and  should  be  held  in,  bounded, 
and  enclosed  by  those  existences  that  are  out- 
side of  H^m.  For  that  being  who  is  the  end 
downwards,  necessarily  circumscribes  and  sur- 
rounds him  who  finds  his  end  in  it.  And  thus, 
according  to  them,  the  Father  of  all  (that  is, 
He  whom  they  call  Proon  and  Proarche),  with 
their  Pleroma,  and  the  good  God  of  Marcion, 
is  established  and  enclosed  in  some  other,  and 
is  surrounded  from  without  by  another  mighty 
Being,  who  must  of  necessity  be  greater,  in- 
asmuch as  that  which  contains  is  greater  than 
that  which  is  contained.  But  then  that  which 
is  greater  is  also  stronger,  and  in  a  greater 
degree  Lord ;  and  that  which  is  greater,  and 
stronger,  and  in  a  greater  degree  Lord  —  must 
be  God. 

3.  Now,  since  there  exists,  according  to  them, 
also  something  else  which  they  declare  to  be 
outside  of  the  Pleroma,  into  which  they  further 
hold  there  descended  that  higher  power  who 
went  astray,  it  is  in  every  way  necessary  that  the 
Pleroma  either  contains  that  which  is  beyond, 
yet  is  contained  (for  otherwise,  it  will  not  be 
beyond  the  Pleroma ;  for  if  there  is  anything 
beyond  the  Pleroma,  there  will  be  a  Pleroma 
within  this  very  Pleroma  which  they  declare  to 
be  outside  of  the  Pleroma,  and  the  Pleroma  will 
be  contained  by  that  which  is  beyond  :  and  with 
the  Pleroma  is  understood  also  the  first  God)  ; 
or,  again,  they  must  be  an  infinite  distance  sepa- 
rated from  each  other  —  the  Pleroma  [I  mean], 
and  that  which  is  beyond  it.  But  if  they  main- 
tain this,  there  will  then  be  a  third  kind  of  exist- 
ence, which  separates  by  immensity  the  Pleroma 
and  that  which  is  beyond  it.  This  third  kind  of 
existence  will  therefore  bound  and  contain  both 
the  others,  and  will  be  greater  both  than  the 
Pleroma,  and  than  that  which  is  beyond  it,  inas- 
much as  it  contains  both  in  its  bosom.  In  this 
way,  talk  might  go  on  for  ever  concerning  those 
things  which  are  contained,  and  those  which 
contain.  For  if  this  third  existence  has  its  be- 
ginning above,  and  its  end  beneath,  there  is  an 
absolute  necessity  that  it  be  also  bounded  on 
the  sides,  either  beginning  or  ceasing  at  certain 
other  points,  [where  new  existences  begin.] 
These,  again,  and  others  which  are  above  and 
below,  will  have  their  beginnings  at  certain  other 
points,  and  so  on  a^/  infinitum  ;  so  that  their 
thoughts  would  never  rest  in  one  God,  but,  in 
consequence  of  seeking  after  more  than  exists, 


would  wander  away  to  that  which  has  no  exist- 
ence, and  depart  from  the  true  God. 

4.  These  remarks  are,  in  like  manner,  appli- 
cable against  the  followers  of  Marcion.  For  his 
two  gods  will  also  be  contained  and  circumscribed 
by  an  immense  interval  which  separates  them 
from  one  another.  But  then  there  is  a  necessity 
to  suppose  a  multitude  of  gods  separated  by  an 
immense  distance  from  each  other  on  every  side, 
beginning  with  one  another,  and  ending  in  one 
another.  Thus,  by  that  very  process  of  reasoning 
on  which  they  depend  for  teaching  that  there 
is  a  certain  Pleroma  or  God  above  the  Creator 
of  heaven  and  earth,  any  one  who  chooses  to 
employ  it  may  maintain  that  there  is  another 
Pleroma  above  the  Pleroma,  above  that  again 
another,  and  above  Bythus  another  ocean  of 
Deity,  while  in  like  manner  the  same  successions 
hold  with  respect  to  the  sides ;  and  thus,  their 
doctrine  flowing  out  into  immensity,  there  will 
always  be  a  necessity  to  conceive  of  other  Plero- 
mata,  and  other  Bythi,  so  as  never  at  any  time 
to  stop,  but  always  to  continue  seeking  for  others 
besides  those  already  mentioned.  Moreover,  it 
will  be  uncertain  whether  these  which  we  con- 
ceive of  are  below,  or  are,  in  fact,  themselves  the 
things  which  are  above  ;  and,  in  like  manner,  [it 
will  be  doubtful]  respecting  those  things  which 
are  said  by  them  to  be  above,  whether  they  are 
really  above  or  below ;  and  thus  our  opinions 
will  have  no  fixed  conclusion  or  certainty,  but 
will  of  necessity  wander  forth  after  worlds  with- 
out limits,  and  gods  that  cannot  be  numbered. 

5.  These  things,  then,  being  so,  each  deity  will 
be  contented  with  his  own  possessions,  and  will 
not  be  moved  with  any  curiosity  respecting  the 
affairs  of  others ;  otherwise  he  would  be  unjust, 
and  rapacious,  and  would  cease  to  be  what  God 
is.  Each  creation,  too,  will  glorify  its  own  maker, 
and  will  be  contented  with  him,  not  knowing  any 
other  ;  otherwise  it  would  most  justly  be  deemed 
an  apostate  by  all  the  others,  and  would  receive 
a  richly-deserved  punishment.  For  it  must  be 
either  that  there  is  one  Being  who  contains  all 
things,  and  formed  in  His  own  territory  all  those 
things  which  have  been  created,  according  to 
His  own  will ;  or,  again,  that  there  are  numerous 
unlimited  creators  and  gods,  who  begin  from 
each  other,  and  end  in  each  other  on  every  side  ; 
and  it  will  then  be  necessary  to  allow  that  all  the 
rest  are  contained  from  without  by  some  one  who 
is  greater,  and  that  they  are  each  of  them  shut 
up  within  their  own  territory,  and  remain  in  it. 
No  one  of  them  all,  therefore,  is  God.  For  there 
will  be  [much]  wanting  to  every  one  of  them, 
possessing  [as  he  will  do]  only  a  very  small  })art 
when  compared  with  all  the  rest.  The  name  of 
the  Omnipotent  will  thus  be  brought  to  an  end, 
and  such  an  opinion  will  of  necessity  fall  into 
impiety. 


IREN^US   AGAINST   HERESIES. 


361 


CHAP.     ir. THE     WORLD     WAS     NOT     FORMED     BY 

ANGELS,  OR  BY  ANY  OTHER  BELVG,  CONTRARY 
TO  THE  WILL  OF  THE  MOST  HIGH  GOD,  BUT  WAS 
MADE    BY   THE    FATHER    THROUGH   THE    WORD.' 


I.  Those,  moreover,  who  say  that  the  world 
was  formed  by  angels,  or  by  any  other  maker  of 
it,  contrary  to  the  will  of  Him  who  is  the  Supreme 
Father,  err  first  of  all  in  this  very  point,  that  they 
maintain  that  angels  formed  such  and  so  mighty 
a  creation,  contrary  to  the  will  of  the  Most  High 
God.  This  would  imply  that  angels  were  more 
powerful  than  God ;  or  if  not  so,  that  He  was 
either  careless,  or  inferior,  or  paid  no  regard  to 
those  things  which  took  place  among  His  own 
possessions,  whether  they  turned  out  ill  or  well, 
so  that  He  might  drive  away  and  prevent  the 
one,  while  He  praised  and  rejoiced  over  the 
other.  But  if  one  would  not  ascribe  such  con- 
duct even  to  a  man  of  any  ability,  how  much 
less  to  God  ! 

2.  Next  let  them  tell  us  whether  these  things 
have  been  formed  within  the  limits  which  are 
contained  by  Him,  and  in  His  proper  territory, 
or  in  regions  belonging  to  others,  and  lying  be- 
yond Him  ?  But  if  they  say  [that  these  things 
were  done]  beyond  Him,  then  all  the  absurdities 
already  mentioned  will  face  them,  and  the  Su- 
preme God  will  be  enclosed  by  that  which  is 
beyond  Him,  in  which  also  it  will  be  necessary 
that  He  should  find  His  end.  If,  on  the  other 
hand,  [these  things  were  done]  within  His  own 
proper  territory,  it  will  be  very  idle  to  say  that 
the  world  was  thus  formed  within  His  proper 
territory  against  His  will  by  angels  who  are  them- 
selves under  His  power,  or  by  any  other  being, 
as  if  either  He  Himself  did  not  behold  all  things 
which  take  place  among  His  own  possessions, 
or  -  was  not  aware  of  the  things  to  be  done  by 
angels. 

3.  If,  however,  [the  things  referred  to  were 
done]  not  against  His  will,  but  with  His  con- 
currence and  knowledge,  as  some  [of  these  men] 
think,  the  angels,  or  the  Former  of  the  world 
[whoever  that  may  have  been],  will  no  longer  be 
the  causes  of  that  formation,  but  the  will  of  God. 
For  if  He  is  the  Former  of  the  world.  He  too 
made  the  angels,  or  at  least  was  the  cause  of 
their  creation  ;  and  He  will  be  regarded  as  having 
made  the  world  who  prepared  the  causes  of  its 
formation.  Although  they  maintain  that  the 
angels  were  made  by  a  long  succession  down- 
wards, or  that  the  Former  of  the  world  [sprang] 
from  the  Supreme  Father,  as  Basilides  asserts; 
nevertheless  that  which  is  the  cause  of  those 
things  which  have  been  made  will  still  be  traced 
to  Him  who  was  the  Author  of  such  a  succession. 
[The  case  stands]  just  as  regards  success  in  war, 


2  iJ'^'^  "°'^''^  chapter  is  a  sort  of  homily  on  Hebrews  i  ] 

Ihe  common    text    has  "  ut  :  "  we  prefer  to  read  "  aut "  with 
iu-asmus  and  others. 


which  is  ascribed  to  the  king  who  prepared  those 
things  which  are  the  cause  of  victory ;  and,  in 
like  manner,  the  creation  of  any  state,  or  of  any 
work,  is  referred  to  him  who  prepared  materials 
for  the  accomplishment  of  those  results  which 
were  afterwards  brought  about,  ^\l^erefore,  we 
do  not  say  that  it  was  the  axe  which  cut  the  wood, 
or  the  saw  which  divided  it;  but  one  would 
very  properly  say  that  the  man  cut  and  divided 
it  who  formed  the  axe  and  the  saw  for  this  pur- 
pose, and  [who  also  formed]  at  a  much  earlier 
date  all  the  tools  by  which  the  axe  and  the  saw 
themselves  were  formed.  With  justice,  there- 
fore, according  to  an  analogous  process  of 'reason- 
ing, the  Father  of  all  will  be  declared  the  Former 
of  this  world,  and  not  the  angels,  nor  any  other 
[so-called]  former  of  the  world,  other  than  He 
who  was  its  Author,  and  had  formerly  3  been  the 
cause  of  the  preparation  for  a  creation  of  this 
kind. 

4.  This  manner  of  speech    may  perhaps   be 
plausible  or  persuasi\'e  to  those  who  know  not 
God,  and  who  liken  Him  to  needy  human  beings, 
and  to  those  who  cannot  immediately  and  with- 
out assistance  form  anything,  but  require  many 
instrumentalities   to  produce  what  they  intend. 
But  it  will  not  be  regarded  as  at  all  probable  by 
those  who  know  that  God  stands  in   need  of 
nothing,  and  that  He  created  and  made  all  things 
by  His  Word,  while  He  neither  recjuired  angels 
to  assist  Him  in  the  production  of  those  things 
which  are  made,  nor  of  any  power  greatly  in- 
ferior to  Himself,  and  ignorant  of  the  Father,  nor 
of  any  defect  or  ignorance,  in  order  that  he  who 
should  know  Him  might  become  man.-*     But  He 
Himself  in   Himself,  after  a   fashion  which  we 
can  neither  describe  nor  conceive,  predestinating 
all  things,  formed  them  as  He  pleased,  bestow- 
ing harmony  on  all  things,  and  assigning  them 
their   own   place,   and   the   beginning   of  their 
creation.     In  this  way  He  conferred  on  spiritual 
things  a  spiritual  and  invisible  nature,  on  super- 
celestial  things  a  celestial,  on  angels  an  angelical, 
on  animals  an  animal,  on  beings  that  swim    a 
nature  suited  to  the  water,  and  on  those  that  live 
on  the  land  one  fitted  for  the  land  —  on  all,  in 
short,  a  nature  suitable  to  the  character  of  the 
life  assigned  them  —  while  He  formed  all  things 
that  were  made  by  His  "Word  that  ne\er  wearies. 
5.  For  this  is  a  peculiarity  of  the  pre-eminence 
of  God,  not  to  stand  in  need  of  other  instruments 
for  the  creation  of  those  things  which  are  sum- 
moned into  existence.     His  own  Word  is  both 
suitable  and  sufficient  for  the  formation  of  all 
things,  even  as  John,  the  disciple  of  the  Lord, 


3  Vossius  and  others  read  "primus"  instead  of  "  prius,"  but  on 
defective  ms.  authority. 

■*  Harvey  here  obseries:  "  Grabe  misses  the  meaning  by  apply- 
ing to  the  redeemed  that  which  the  author  says  of  the  Redeemer:  " 
but  It  may  be  doubted  if  this  is  really  the  case.  Perhaps  Massuet's 
rendering  of  the  clause,  "  that  that  man  might  be  formed  who  should 
know  Him,'  is,  after  all,  preferable  to  that  given  above. 


362 


IREN^US   AGAINST   HERESIES. 


declares  regarding  Him  :  "  All  things  were  made 
by  Him,  and  without  Him  was  nothing  made."  ' 
Now,  among  the  "  all  things  "  our  world  must  be 
embraced.  It  too,  therefore,  was  made  by  His 
Word,  as  Scripture  tells  us  in  the  book  of  Gene- 
sis that  He  made  all  things  connected  with  our 
world  by  His  Word.  David  also  expresses  the 
same  truth  [when  he  says],  "  For  He  spake,  and 
they  were  made ;  He  commanded,  and  they 
were  created."  ^  Whom,  therefore,  shall  we  be- 
lieve as  to  the  creation  of  the  world  —  these 
heretics  who  have  been  mentioned  that  prate  so 
foolishly  and  inconsistently  on  the  subject,  or 
the  disciples  of  the  Lord,  and  Moses,  who  was 
both  a  faithful  servant  of  God  and  a  prophet? 
He  at  first  narrated  the  formation  of  the  world 
in  these  words  :  "  In  the  beginning  God  created 
the  heaven  arid  the  earth,"  ^  and  all  other  things 
in  succession  ;  but  neither  gods  nor  angels  [had 
any  share  in  the  work] . 

Now,  that  this  God  is  the  Father  of  our  Lord 
Jesus  Christ,  Paul  the  apostle  also  has  declared, 
[saying,]  "  There  is  one  God,  the  Father,  who 
is  above  all,  and  through  all  things,  and  in  us 
all."-*  I  have  indeed  proved  already  that  there 
is  only  one  God  ;  but  I  shall  further  demonstrate 
this  from  the  apostles  themselves,  and  from  the 
discourses  of  the  Lord.  For  what  sort  of  con- 
duct would  it  be,  were  we  to  forsake  the  utter- 
ances of  the  prophets,  of  the  Lord,  and  of  the 
apostles,  that  we  might  give  heed  to  these  per- 
sons, who  speak  not  a  word  of  sense  ? 

CHAP.  III.  —  THE  BYTHUS  AND  PLEROINIA  OF  THE 
VALENTINIANS,  AS  WELL  AS  THE  GOD  OF  MAR- 
CION,  SHOWN  TO  BE  ABSURD  ;  THE  WORLD  WAS 
ACTUALLY  CREATED  BY  THE  SAME  BEING  WHO 
HAD  CONCEIVED  THE  IDEA  OF  IT,  AND  WAS  NOT 
THE    FRUIT   OF    DEFECT    OR    IGNORANCE. 

I.  The  Bythus,  therefore,  whom  they  conceive 
of  with  his  Pleroma,  and  the  God  of  Marcion, 
are  inconsistent.  If  indeed,  as  they  affirm,  he 
has  something  subjacent  and  beyond  himself, 
which  they  style  vacuity  and  shadow,  this  vacuum 
is  then  proved  to  be  greater  than  their  Pleroma. 
But  it  is  inconsistent  even  to  make  this  state- 
ment, that  while  he  contains  all  things  within 
himself,  the  creation  was  formed  by  some  other. 
For  it  is  absolutely  necessary  that  they  acknowl- 
edge a  certain  void  and  chaotic  kind  of  existence 
(below  the  spiritual  Pleroma)  in  which  this  uni- 
verse was  formed,  and  that  the  Propator  pur- 
posely left  this  chaos  as  it  was,  either  5  knowing 
beforehand  what  things  were  to  happen  in  it,  or 


'  John  i.  2. 

2  Ps.  xxxiii.  9,  cxlviii.  5. 

3  Gen.  i.  I. 

*  Eph.  iv.  6,  differing  somewhat  from  Text.  Rcc.  of  New  Testa- 
ment 

5  In  the  barbarous  Latin  version  we  here  find  uirmn  .  .  .  tin 
as  the  translation  of  ij  ...  17,  instead  olant  .  .  .  aut. 


being  ignorant  of  them.  If  he  was  really  igno- 
rant, then  God  will  not  be  prescient  of  all  things. 
But  they  will  not  even  [in  that  case]  be  able  to 
assign  a  reason  on  what  account  He  thus  left  this 
place  void  during  so  long  a  period  of  time.  If, 
again.  He  is  prescient,  and  contemplated  men- 
tally that  creation  which  was  about  to  have  a 
being  in  that  place,  then  He  Himself  created  it 
who  also  formed  it  beforehand  [ideally]  in  Him- 
self. 

2.  Let  them  cease,  therefore,  to  affirm  that  the 
world  was  made  by  any  other ;  for  as  soon  as 
God  formed  a  conception  in  His  mind,  that  was 
also  done  which  He  had  thus  mentally  con- 
ceived. For  it  was  not  possible  that  one  Being 
should  mentally  form  the  conception,  and  an- 
other actually  produce  the  things  which  had  been 
conceived  by  Him  in  His  mind.  But  God,  ac- 
cording to  these  heretics,  mentally  conceived 
either  an  eternal  world  or  a  temporal  one,  both 
of  Avhich  suppositions  cannot  be  true.  Yet  if 
He  had  mentally  conceived  of  it  as  eternal, 
spiritual,*^  and  visible,  it  would  also  have  been 
formed  such.  But  if  it  was  formed  such  as  it 
really  is,  then  He  made  it  such  who  had  mentally 
conceived  of  it  as  such ;  or  He  willed  it  to  exist 
in  the  ideality  ^  of  the  Father,  according  to  the 
conception  of  His  mind,  such  as  it  now  is,  com- 
pound, mutable,  and  transient.  Since,  then,  it 
is  just  such  as  the  Father  had  [ideally]  formed 
in  counsel  with  Himself,  it  must  be  worthy  of  the 
Father.  But  to  affirm  that  what  was  mentally 
conceived  and  pre-created  by  the  Father  of  all, 
just  as  it  has  been  actually  formed,  is  the  fruit  of 
defect,  and  the  production  of  ignorance,  is  to  be 
guilty  of  great  blasphemy.  For,  according  to 
them,  the  Father  of  all  will  thus  be  [regarded 
as]  generating  in  His  breast,  according  to  His 
own  mental  conception,  the  emanations  of  defect 
and  the  fruits  of  ignorance,  since  the  things 
which  He  had  conceived  in  His  mind  have 
actually  been  produced. 

CHAP.  TV.  —  THE  ABSURDITY  OF  THE  SUPPOSED 
VACUUM  AND  DEFECT  OF  THE  HERETICS  IS 
DEMONSTRATED. 

I.  The  cause,  then,  of  such  a  dispensation  on 
the  part  of  God,  is  to  be  inquired  after ;  but  the 
formation  of  the  world  is  not  to  be  ascribed  to 
any  other.  And  all  things  are  to  be  spoken  of 
as  having  been  so  prepared  by  God  beforehand, 
that  they  should  be    made   as   they  have  been 


6  We  have  translated  the  text  as  it  here  stands  in  the  MSS.  Grabe 
am\\.%  spiritnlem  et ;  Massuet  proposes  to  read  et  invisibiletn,3.m\ 
Sticren  invisibitem. 

'  In priesentia:  Grabe  proposes  in  prcescientia,  but  without  MS. 
authority.  "  The  reader,"  says  Harvey,  "  will  observe  that  there  are 
three  suppositions  advanced  by  the  author:  that  the  world,  as  some 
heretics  asserted,  was  eternal;  that  it  was  created  in  time,  with  no 
previous  idea  of  it  in  the  divine  mind;  or  that  it  existed  as  a  portion 
of  the  divine  counsels  from  all  eternity,  though  with  no  temporal  sub- 
sistence until  the  time  of  its  creation,  —  and  of  this  the  author  now 
speaks."     The  whole  passage  is  most  obscurely  expressed. 


IREN^US   AGAINST   HERESIES. 


36: 


made  ;  but  shadow  and  vacuity  are  not  to  be 
conjured  into  existence.  But  whence,  let  me 
ask,  came  this  vacuity  [of  which  they  speak]  ? 
If  it  was  indeed  produced  Ijy  Him  who,  accord- 
ing to  them,  is  the  Father  and  Author  of  all 
things,  then  it  is  both  e(]ual  in  honour  and  re- 
lated to  the  rest  of  the  ^ons,  perchance  even 
more  ancient  than  they  are.  Moreover,  if  it 
];roceeded  from  the  same  source  [as  they  did], 
it  must  be  similar  in  nature  to  Him  who  pro- 
duced it,  as  well  as  to  those  along  with  whom  it 
was  produced.  There  will  therefore  be  an  abso- 
lute necessity,  both  that  the  Bythus  of  whom 
they  si)eak,  along  with  Sige,  be  similar  in  nature 
to  a  vacuum,  that  is,  that  He  really  is  a  vacuum  ; 
and  that  the  rest  of  the  .^ons,  since  they  are 
the  brothers  of  vacuity,  should  also  be  devoid  ' 
of  substance.  If,  on  the  other  hand,  it  has  not 
been  thus  produced,  it  must  have  sprung  from 
and  been  generated  by  itself,  and  in  that  case  it 
will  be  equal  in  point  of  age  to  that  Bythus  who 
is,  according  to  them,  the  Father  of  all ;  and 
thus  vacuity  will  be  of  the  same  nature  and  of 
the  same  honour  with  Him  who  is,  according  to 
them,  the  universal  Father.  For  it  must  of  ne- 
cessity have  been  either  produced  by  some  one, 
or  generated  by  itself,  and  sprung  from  itself. 
But  if,  in  truth,  vacuity  was  produced,  then  its 
producer  Valentinus  is  also  a  vacuum,  as  are 
likewise  his  followers.  If,  again,  it  was  not  pro- 
duced, but  was  generated  by  itself,  then  that 
which  is  really  a  vacuum  is  similar  to,  and  the 
brother  of,  and  of  the  same  honour  with,  that 
Father  who  has  been  proclaimed  by  Valentinus  ; 
while  it  is  more  ancient,  and  dating  its  existence 
from  a  period  greatly  anterior,  and  more  exalted 
in  honour  than  the  remaining  .Eons  of  Ptolemy 
himself,  and  Heracleon,  and  all  the  rest  ^  who 
hold  the  same  opinions. 

2.  But  if,  driven  to  despair  in  regard  to  these 
points,  they  confess  that  the  Father  of  all  con- 
tains all  things,  and  that  there  is  nothing  what- 
ever outside  of  the  Pleroma  (for  it  is  an  absolute 
necessity  that,  [if  there  be  anything  outside  of 
it,]  it  should  be  bounded  and  circumscribed  by 
something  greater  than  itself),  and  that  they 
speak  of  what  is  without  and  what  zuithin  in 
reference  to  knowledge  and  ignorance,  and  not 
with  respect  to  local  distance  \  but  that,  in  the 
Pleroma,  or  in  those  things  which  are  contained 
by  the  Father,  the  whole  creation  which  we 
know  to  have  been  formed,  having  been  made 
by  the  Demiurge,  or  by  the  angels,  is  contained 
by  the  unspeakable  greatness,  as  the  centre  is  in 
a  circle,  or  as  a  spot  is  in  a  garment,  —  then,  in 
the  first  place,  what  sort  of  a  being  must  that 


'  Literally,  "  should  also  possess  a  vacant  substance  " 
^  The    text    has  "  reliquis   omnibus,"  which    would   refer  to   the 
i^ons;    but  we  follow  the  emendation  proposed  by  Massuet,  "  reli- 
quorum  omnium,"  as  the  reference  manifestly  is  to  other  heretics. 


Bythus  be,  who  allows  a  stain  to  have  place  in 
His  own  bosom,  and  permits  another  one  to 
create  or  produce  within  His  territory,  contrary 
to  His  own  will?  Such  a  mode  of  acting  would 
truly  entail  [the  charge  of]  degeneracy  upon  the 
entire  Pleroma,  since  it  might  from  the  first 
have  cut  off  that  defect,  and  those  emanations 
which  derived  theiir  origin  from  it,^  and  not  have 
agreed  to  permit  the  formation  of  creation  either 
in  ignorance,  or  passion,  or  in  defect.  For  he 
who  can  afterwards  rectify  a  defect,  and  does, 
as  it  were,  wash  away  a  stain,'*  could  at  a  much 
earlier  date  have  taken  care  that  no  such  stain 
should,  even  at  first,  be  found  among  his  pos- 
sessions. Or  if  at  the  first  he  allowed  that  the 
things  which  were  made  [should  be  as  they  are] , 
since  they  could  not,  in  fact,  be  formed  other- 
wise, then  it  follows  that  they  must  always  con- 
tinue in  the  same  condition.  For  how  is  it 
possible,  that  those  things  which  cannot  at  the 
first  obtain  rectification,  should  subsequently 
receive  it  ?  Or  how  can  men  say  that  they  are 
called  to  perfection,  when  those  very  beings  who 
are  the  causes  from  which  men  derive  their 
origin  —  either  the  Demiurge  himself,  or  the 
angels  —  are  declared  to  exist  in  defect  ?  And 
if,  as  is  maintained,  [the  Supreme  Being,]  inas- 
much as  He  is  benignant,  did  at  last  take  pity 
upon  men,  and  bestow  on  them  perfection.  He 
ought  at  first  to  have  pitied  those  who  were  the 
creators  of  man,  and  to  have  conferred  on  them 
perfection.  In  this  way,  men  too  would  verily 
have  shared  in  His  compassion,  being  formed 
perfect  by  those  that  were  perfect.  For  if  He 
pitied  the  work  of  these  beings,  He  ought  long 
before  to  have  pitied  themselves,  and  not  to  have 
allowed  them  to  fall  into  such  awful  blindness. 

3.  Their  talk  also  about  shadow  and  vacuity, 
in  which  they  maintain  that  the  creation  with 
which  we  are  concerned  was  formed,  will  be 
brought  to  nothing,  if  the  things  referred  to  were 
created  within  the  territory  which  is  contained 
by  the  Father.  For  if  they  hold  that  the  light 
of  their  Father  is  such  that  it  fills  all  things 
which  are  inside  of  Him,  and  illuminates  them 
all,  how  can  any  vacuum  or  shadow  possibly 
exist  within  that  territory  which  is  contained  by 
the  Pleroma,  and  by  the  light  of  the  Father? 
For,  in  that  case,  it  behoves  them  to  point  out 
some  place  within  the  Propator,  or  within  the 
Pleroma,  which  is  not  illuminated,  nor  kept  pos- 
session of  by  any  one,  and  in  which  either  the 
angels  or  the  Demiurge  formed  whatever  they 
pleased.  Nor  will  it  be  a  small  amount  of  space 
in  which  such  and  so  great  a  creation  can  be 


3  ^^  Ab  eo:"  some  refer  "eo"  to  the  Demiurge,  but  it  is  not  un- 
usual for  the  Latin  translator  to  follow  the  Greek  gender,  although 
different  from  that  of  the  Latin  word  which  he  has  himself  employed. 
We  may  therefore  here  refer  "eo"  to  "  labem,"  which  is  the  transla- 
tion of  the  neuter  noun  ixTTepri/jLa. 

*  Labem  is  here  repeated,  probably  by  mistake. 


364 


IREN^US   AGAINST   HERESIES. 


conceived  of  as  having  been  formed.  There 
will  therefore  be  an  absolute  necessity  that, 
within  the  Pleroma,  or  within  the  Father  of 
whom  they  speak,  they  should  conceive  '  of  some 
place,  void,  formless,  and  full  of  darkness,  in 
which  those  things  were  formed  which  have  been 
formed.  By  such  a  supposition,  however,  the 
light  of  their  Father  would  incur  a  reproach,  as 
if  He  could  not  illuminate  and  fill  those  things 
which  are  within  Himself.  Thus,  then,  when 
they  maintain  that  these  things  were  the  fruit  of 
defect  and  the  work  of  error,  they  do  moreover 
introduce  defect  and  error  within  the  Pleroma, 
and  into  the  bosom  of  the  Father, 

CHAP.    V. THIS  WORLD  WAS   NOT   FORMED  BY  ANY 

OTHER    BEINGS    WITHIN    THE    TERRITORY   WHICH 
IS    CONTAINED    BY   THE    FATHER. 

I.  The  remarks,  therefore,  which  I  made  a 
little  while  ago  -  are  suitable  in  answer  to  those 
who  assert  that  this  world  was  formed  outside  of 
the  Pleroma,  or  under  a  "  good  God  ;  "  and  such 
persons,  with  the  Father  they  speak  of,  will  be 
quite  cut  off  from  that  which  is  outside  the 
Pleroma,  in  which,  at  the  same  time,  it  is  neces- 
sary that  they  should  finally  rest.^  In  answer  to 
those,  again,  who  maintain  that  this  world  was 
formed  by  certain  other  beings  within  that  terri- 
tory which  is  contained  by  the  Father,  all  those 
points  which  have  now*  been  noticed  will  pre- 
sent themselves  [as  exhibiting  their]  absurdities 
and  incoherencies ;  and  they  will  be  compelled 
either  to  acknowledge  all  those  things  which  are 
within  the  Father,  lucid,  full,  and  energetic,  or 
to  accuse  the  light  of  the  Father  as  if  He  could 
not  illuminate  all  things  ;  or,  as  a  portion  of  their 
Pleroma  [is  so  described],  the  whole  of  it  must 
be  confessed  to  be  void,  chaotic,  and  full  of 
darkness.  And  they  accuse  all  other  created 
things  as  if  these  were  merely  temporal,  or  [at 
the  best],  if  eternal,^  yet  material.  But'^  these 
(the  ^ons)  ought  to  be  regarded  as  beyond  the 
reach  of  such  accusations,  since  they  are  within 
the  Pleroma,  or  the  charges  in  question  will 
equally  fall  against  the  entire  Pleroma ;  and 
thus  the   Christ   of  whom   they   speak   is   dis- 


'  The  Latin  \% fieri  eos:  Massuet  conjectures  that  the  Greek  had 
been  jrotcier^ai  aiiToii?,  and  that  the  translator  rendered  jroteicrSat  as 
a  passive  instead  of  a  middle  verb,  fieri  for  face  re. 

^  See  above,  chap.  i. 

3  The  Latin  text  here  is,  "et  concludentur  tales  cum  patre  sue  ab 
CO  qui  est  extra  Pleroma,  in  quo  etiam  ct  desinere  eos  necesse  est." 
None  of  the  editors  notice  the  difficulty  or  obscurity  of  the  clause,  but 
it  appears  to  us  absolutely  untranslateablc.  We  have  rendered  it  as 
if  the  reading  were  "  ab  eo  quod"  though,  if  the  strict  grammatical 
construction  be  followed,  the  translation  must  be,  "  from  Him  who." 
But  then  to  what  does  "  in  quo,"  which  follows,  refer?  It  may  be  as- 
cribed either  to  the  immediate  antecedent  Plcrovta,  or  to  Him  who 
IS  described  as  beinjj  beyond  it. 

*  Chap,  ii.,  iii.,  iv. 

5  This  is  an  extremely  difficult  passage.  We  follow  the  reading 
aternochoica  adopted  by  .\Iassuct,  but  Harvey  reads  ceteriia  choica, 
and  renders,  "  They  charge  all  other  substance  (i.e.,  spiritual)  with 
the  imperfections  of  the  material  creation,  as  though  yEon  substance 
were  equally  ephemeral  and  choic." 

*  The  common  reading  is  "  aut;  "  we  adopt  Harvey's  conjectural 
emendation  of  "  at." 


covered  to  be  the  author  of  ignorance.  For, 
according  to  their  statements,  when  He  had 
given  a  form  so  far  as  substance  was  concerned 
to  the  Mother  they  conceive  of.  He  cast  her 
outside  of  the  Pleroma ;  that  is.  He  cut  her  off 
from  knowledge.  He,  therefore,  who  separated 
her  from  knowledge,  did  in  reality  produce  igno- 
rance in  her.  How  then  could  the  very  same 
person  bestow  the  gift  of  knowledge  on  the  rest 
of  the  vF^ons,  those  who  were  anterior  to  Him 
[in  production],  and  yet  be  the  author  of  igno- 
rance to  His  Mother?  For  He  placed  her  be- 
yond the  pale  of  knowledge,  when  He  cast  her 
outside  of  the  Pleroma. 

2.  Moreover,  if  they  explain  being  within  and 
without  the  Pleroma  as  implying  knowledge  and 
ignorance  respectively,  as  certain  of  them  do 
(since  he  who  has  knowledge  is  within  that 
which  knows) ,  then  they  must  of  necessity  grant 
that  the  Saviour  Himself  (whom  they  designate 
All  Thitigs)  was  in  a  state  of  ignorance.  For 
they  maintain  that,  on  His  coming  forth  outside 
of  the  Pleroma,  He  imparted  form  to  their 
Mother  [Achamoth].  If,  then,  they  assert  that 
whatever  is  outside  [the  Pleroma]  is  ignorant  of 
all  things,  and  if  the  Saviour  went  forth  to  im- 
part form  to  their  Mother,  then  He  was  situated 
beyond  the  pale  of  the  knowledge  of  all  things ; 
that  is,  He  was  in  ignorance.  How  then  could 
He  communicate  knowledge  to  her,  when  He 
Himself  was  beyond  the  pale  of  knowledge? 
For  we,  too,  they  declare  to  be  outside  the  Ple- 
roma, inasmuch  as  we  are  outside  of  the  knowl- 
edge which  they  possess.  And  once  more  :  If 
the  Saviour  really  went  forth  beyond  the  Pleroma 
to  seek  after  the  sheep  which  was  lost,  but  the 
Pleroma  is  [co-extensive  with]  knowledge,  then 
He  placed  Himself  beyond  the  pale  of  knowl- 
edge, that  is,  in  ignorance.  For  it  is  necessary 
either  that  they  grant  that  what  is  outside  the 
Pleroma  is  so  in  a  local  sense,  in  which  case  all 
the  remarks  formerly  made  will  rise  up  against 
them  ;  or  if  they  speak  of  that  vvhich  is  within  in 
regard  to  knowledge,  and  of, that  which  is  with- 
out in  respect  to  ignorance,  then  their  Saviour, 
and  Christ  long  before  Him,  must  have  been 
formed  in  ignorance,  inasmuch  as  they  went 
forth  beyond  the  Pleroma,  that  is,  beyond  the 
pale  of  knowledge,  in  order  to  impart  form  to 
their  Mother. 

3.  These  arguments  may,  in  like  manner,  be 
adapted  to  meet  the  case  of  all  those  who,  in  any 
way,  maintain  that  the  world  was  formed  either 
by  angels  or  by  any  other  one  than  the  true  God. 
For  the  charges  which  they  bring  against  the 
Demiurge,  and  those  things  which  were  made 
material  and  temporal,  will  in  truth  fall  back  on 
the   Father ;   if  indeed   the '  very  things  Wiich 


'  The  above  clause  is  very  obscure;  Massuet  reads  it  in' 
lively. 


Wrhic 

nWFOJ 


IREN.EUS    AGAINST    HERESIES. 


O'JD 


were  formed  in  the  bosom  of  the  Pleroma  began 
by  and  by  in  fact  to  be  dissolved,  in  accordance 
with  the  permission  and  good-will  of  the  Father. 
The  [immediate]  Creator,  then,  is  not  the  [real] 
Author  of  this  work,  thinking,  as  He  did,  that  He 
formed  it   very  good,  but  He  who  allows  and 
approves  of  the  productions  of  defect,  and  the  I 
works  of  error  having  a  place  among  his  own 
possessions,  and  that  temporal  things  should  be  | 
mixed  up  with  eternal,  corruptible  with  incorrupt- 1 
ible,  and  those  which  partake  of  error  with  those  | 
which  belong  to  truth.     If,  however,  these  things 
were  formed  without  the  permission  or  approba- 
tion of  the  Father  of  all,  then  that  Being  must  be 
more  powerful,  stronger,  and  more  kingly,  who 
made  these  things  within  a  territory  which  prop- 
erly belongs  to  Him   (the  Father),  and  did  so 
without  His  permission.     If  again,  as  some  say, 
their  Father  permitted  these  things  without  ap- 
proving of  them,  then  He  gave  the  permission 
on  account  of  some  necessity,  being  either  able 
to  prevent  [such  procedure] ,  or  not  able.     But  if 
indeed  He  could  not  [hinder  it],  then  He  is  weak 
and  powerless;    while,  if   He    could.   He    is   a 
seducer,  a  hypocrite,  and  a  slave  of  necessity, 
inasmuch  as' He  does  not  consent  [to  such  a 
course],  and  yet  allows  it  as  if  He  did  consent. 
And  allowing  error  to  arise  at  the  first,  and  to  go 
on  increasing.  He  endeavours  in  later  times  to 
destroy  it,  when  already  many  have  miserably 
perished  on  account  of  the  [original]  defect. 

4.  It  is-  not  seemly,  however,  to  say  of  Him 
who  is  God  over  all,  since  He  is  free  and  inde- 
pendent, that  He  was  a  slave  to  necessity,  or  that 
anything  takes  place  with   His  permission,  yet 
against   His    desire ;    otherwise   they   will    make 
necessity  greater  and  more  kingly  than  God,  since 
that  which  has  the  most  power  is  superior  '  to  all 
[others].     And  He  ought  at  the  very  beginning 
to  have  cut  off  the  causes  of  [the  fancied]  neces- 
sity, and  not  to  have  allowed  Himself  to  be  shut 
up  to  yielding  to  that  necessity,  by  permitting 
anything  besides  that  which  became  Him.     For 
it  would  have  been  much  better,  more  consistent, 
and  more  God-like,  to  cut  off  at  the  beginning 
the  principle  of  this  kind  of  necessity,  than  after- 
wards, as  if  moved  by  repentance,  to  endeavour 
to  extirpate  .the  results  of  necessity  when  they 
had  reached  such  a  development.     And  if  the 
Father  of  all  be  a  slave  to  necessity,  and  must 
yield  to  fate,  while  He  unwillingly  tolerates  the 
things  which  are  done,  but  is  at  the  same  time 
powerless  to  do  anything  in  opposition  to  neces- 
sity and  fate  (like  the  Homeric  Jupiter,  who  says 
of  necessity,  "  I  have  willingly  given  thee,  yet  with 
unwilling  mind  "),  then,  according  to  this  reason- 
ing, the  By  thus  of  whom  they  speak  will  be  found 
to  be  the  slave  of  necessity  and  fate, 

'  The  text  has  "  antiquius,"  literally  "  more  ancient,"  but  it  may 
here  be  rendered  as  above. 


CHAP.  VI. — THE  ANGELS  AND  THE  CREATOR  OF 
THE  WORLD  COULD  NOT  HAVE  BEEN  IGNORANT 
OF  THE   SUPRE.ME   GOD. 


I.  How,  again,  could  either  the  angels,  or  the 
Creator  of  the  world,  have  been  ignorant  of  the 
Supreme  God,  seeing  they  were  His  property,  and 
His  creatures,  and  were  contained  by  Him  ?  He 
might  indeed  have  been  invisible  to  them  on  ac- 
count of  His  superiority,  but  He  could  by  no 
means  have  been  unknown  to  them  on  account 
of  His  providence.  For  though  it  is  true,  as 
they  declare,  that  they  \vere  very  far  separated 
from  Him  through  their  inferiority  [of  nature], 
yet,  as  His  dominion  extended  over  all  of  them, 
it  behoved  them  to  know  their  Ruler,  and  to  be 
aware  of  this  in  particular,  that  He  who  created 
them  is  Lord  of  all.  For  since  His  invisible  es- 
sence is  mighty,  it  confers  on  all  a  profound 
mental  intuition  and  perception  of  His  most 
powerful,  yea,  omnipotent  greatness.  Where- 
fore, although  "  no  one  knows  the  Father,  except 
the  Son,  nor  the  Son  except  the  Father,  and 
those  to  whom  the  Son  will  reveal  Him,"  ^  yet 
all  [beings]  do  know  this  one  fact  at  least,  be- 
cause reason,  implanted  in  their  minds,  moves 
them,  and  reveals  to  them  [the  truth]  that  there 
is  one  God,  the  Lord  of  all. 

2.  And  on  this  account  all  things  have  been 
[by  general  consent]  placed  under  the  sway  of 
Him  who  is  styled  the  Most  High,  and  the  Al- 
mighty.    By  calling  upon  Him,  even  before  the 
coming  of  our  Lord,  men  were  saved  both  from 
most  wicked  spirits,  and  from  all  kinds  of  demons, 
and  from  e\ery  sort  of  apostate  power.    This  was 
the  case,  not  as  if  earflily  spirits  or  demons  had 
seen  Him.  but  because  they  knew  of  the  existence 
of  Him  who  is  God  over  all,  at  whose  invocation 
they  trembled,  as  there  does  tremble  e\-ery  crea- 
ture, and  principality,  and  power,  and  every  be- 
ing endowed  with  energy  under  His  government. 
By  way  of  parallel,  shall  not  those  who  live  under 
the  empire  of  the  Romans,  although  they  have 
never  seen  the  emperor,  but  are  far  separated 
from  him  both  by  land  and  sea,  know  very  well, 
as  they  experience  his  rule,  who  it  is  that  pos- 
sesses the  principal  power  in  the  state?     How 
then  could  it  be,  that  those  angels  who  were  su- 
perior to  us  [in  nature],  or  even  He  whom  they 
call  the  Creator  of  the  world,  did  not  know  the 
Almight}-,  when  even  dumb  animals  tremble  and 
I  yield  at  the  invocation  of  His  name?     And  as, 
i  although  they  have  not  seen  Him,  yet  all  things 
are  subject  to  the  name  of  our    Lord,-^  so  must 
they  also  be  to  His  who  made  and  established  all 
things  bv  His  word,  since  it  was  no  other  than  He 
who" formed  the  world.     And  for  this  reason  do 
the  Jews  even  now  put  demons  to  flight  b}'  means 


2  Matt.  .\i.  27. 

3  Massuet  refers  this  to  the  Roman  emperor. 


\66 


IREN^US   AGAINST   HERESIES. 


of  this  very  adjuration,  inasmuch  as  all  beings 
fear  the  invocation  of  Him  who  created  them. 

3.  If,  then,  they  shrink  from  affirming  that  the 
angels  are  more  irrational  than  the  dumb  animals, 
they  will  find  that  it  behoved  these,  although  they 
had  not  seen  Him  who  is  God  over  all,  to  know 
His  power  and  sovereignty.  For  it  will  appear 
truly  ridiculous,  if  they  maintain  that  they  them- 
selves indeed,  who  dwell  upon  the  earth,  know 
Him  who  is  God  over  all  whom  they  have  never 
seen,  but  will  not  allow  Him  who,  according  to 
their  opinion,  formed  them  and  the  whole  world, 
although  He  dwells  in  the  heights  and  above  the 
heavens,  to  know  those  things  with  which  they 
themselves,  though  they  dwell  below,  are  ac- 
quainted. [This  is  the  case],  unless  perchance 
they  maintain  that  By  thus  lives  in  Tartarus  below 
the  earth,  and  that  on  this  account  they  have  at- 
tained to  a  knowledge  of  Him  before  those  angels 
who  have  their  abode  on  high.  Thus  do  they 
rush  into  such  an  abyss  of  madness  as  to  pro- 
nounce the  Creator  of  the  world  void  of  under- 
standing. They  are  truly  deserving  of  pity,  since 
with  such  utter  folly  they  affirm  that  He  (the 
Creator  of  the  world)  neither  knew  His  Mother, 
nor  her  seed,  nor  the  Pleroma  of  the  ^Eons,  nor 
the  Propator,  nor  what  the  things  were  which  He 
made  ;  but  that  these  are  images  of  those  things 
which  are  within  the  Pleroma,  the  Saviour  having 
secretly  laboured  that  they  should  be  so  formed 
[by  the  unconscious  Demiurge],  in  honour  of 
those  things  which  are  above. 


CHAP.    VII. 


CREATED    THINGS    ARE    NOT    THE    IM- 


AGES    OF    THOSE    ^ONS    WHO    ARE    WITHIN    THE 
PLEROMA.  .   * 

I.  While  the  Demiurge  was  thus  ignorant  of 
all  things,  they  tell  us  that  the  Saviour  conferred 
honour  upon  the  Pleroma  by  the  creation  [which 
he  summoned  into  existence]  through  means  of 
his  Mother,  inasmuch  as  he  produced  similitudes 
and  images  of  those  things  which  are  above. 
But  I  have  already  shown  that  it  was  impossible 
that  anything  should  exist  beyond  the  Pleroma 
(in  which  external  region  they  tell  us  that  images 
were  made  of  those  things  which  are  within  the 
Pleroma),  or  that  this  world  was  formed  by  any 
other  one  than  the  Supreme  God.  But  if  it  is  a 
pleasant  thing  to  overthrow  them  on  every  side, 
and  to  prove  them  vendors  of  flilsehood ;  let  us 
say,  in  opposition  to  them,  that  if  these  things 
were  made  by  the  Saviour  to  the  honour  of  those 
which  are  above,  after  their  likeness,  then  it  be- 
hoved them  always  to  endure,  that  those  things 
which  have  been  honoured  should  perpetually 
continue  in  honour.  But  if  they  do  in  fact  pass 
away,  what  is  the  use  of  this  very  brief  period  of 
honour,  —  an  honour  which  at  one  time  had  no 
existence,  and  which  shall  again  come  to  noth- 
i:ig?     In  that  case  I  shall  prove  that  the  Saviour 


is  rather  an  aspirant  after  vainglory,  than  '  one 
who  honours  those  things  which  are  above.  For 
what  honour  can  those  things  which  are  temporal 
confer  on  such  as  are  eternal  and  endure  for  ever? 
or  those  which  pass  away  on  such  as  remain  ?  or 
those  which  are  corruptible  on  such  as  are  incor- 
ruptible?—  since,  even  among  men  who  are 
themselves  mortal,  there  is  no  value  attached 
to  that  honour  which  speedily  passes  away,  but  to 
that  which  endures  as  long  as  it  possibl)-  can. 
But  those  things  which,  as  soon  as  they  are  made, 
come  to  an  end,  may  justly  be  said  rather  to  have 
been  formed  for  the  contempt  of  such  as  are 
thought  to  be  honoured  by  them  ;  and  that  that 
which  is  eternal  is  contumeliously  treated  when 
its  image  is  corrupted  and  dissolved.  But  what 
if  their  Mother  had  not  wept,  and  laughed,  and 
been  involved  in  despair?  The  Saviour  would 
not  then  have  possessed  any  means  of  honouring 
the  Fulness,  inasmuch  as  her  last  state  of  con- 
fusion^ did  not  have  substance  of  its  own  by 
which  it  might  honour  the  Propator. 

2.  x^las  for  the  honour  of  vainglory  which  at 
once  passes  away,  and  no  longer  appears  !  There 
will  be  some  ^  ^'Eon,  in  whose  case  such  honour 
will  not  be  thought  at  all  to  have  had  an  exist- 
ence, and  then  the  things  which  are  above  will 
be  unhonoured  ;  or  it  will  be  necessary  to  pro- 
duce once  more  another  Mother  weeping,  and  in 
despair,  in  order  to  the  honour  of  the  Pleroma. 
What  a  dissimilar,  and  at  the  same  time  blas- 
phemous image  !  Do  you  tell  me  that  an  image 
of  the  Only-begotten  was  produced  by  the  former* 
of  the  world,  whom  5  again  ye  wish  to  be  consid- 
ered the  Nous  (mind)  of  the  Father  of  all,  and 
[yet  maintain]  that  this  image  was  ignorant  of 
itself,  ignorant  of  creation,  —  ignorant,  too,  of  the 
Mother,  —  ignorant  of  everything  that  exists,  and 
of  those  things  which  were  made  by  it ;  and  are 
you  not  ashamed  while,  in  opposition  to  your- 
selves, you  ascribe  ignorance  even  to  the  Only- 
begotten  Himself  ?  For  if  these  things  [below] 
were  made  by  the  Saviour  after  the  similitude  of 
those  which  are  above,  while  He  (the  Demiurge) 
who  was  made  after  such  similitude  was  in  so  great 
ignorance,  it  necessarily  follows  that  around  Him, 
and  in  accordance  with  Him,  after  whose  like- 
ness he  that  is  thus  ignorant  was  formed,  igno- 
rance of  the  kind  in  question  spiritually  exists. 


'  Harvey  supposes  that  the  translator  here  read  >;  giiaui  instead 
of  17  qjid  (gloria)  ;  but  Grabe,  Massuet,  and  Stieren  prefer  to  delete 
erit. 

~  Reference  is  here  made  to  the  supposed  wretched  state  of  Acha- 
moth  as  lying  in  the  region  of  shadow,  vacuity,  and,  in  fact,  non- 
existence, until  compassionated  by  the  Christ  above,  who  gave  her 
form  as  respected  substance. 

3  We  have  literally  translated  the  above  very  obscure  sentence. 
According  to  Massuet,  the  sense  is:  "There  will  some  time  be,  or 
perhaps  even  now  tliere  is,  some  M,c>ti  utterly  destitute  of  such  hon- 
our, inasmuch  as  those  things  which  the  Saviour,  for  the  sake  of  hon- 
ouring it,  had  formed  after  its  image,  have  been  destroyed:  and  then 
those  things  which  are  above  will  remain  without  honour,"  etc. 

*  The  Saviour  is  here  referred  to,  as  having  formed  all  things 
through  means  of  Achamoth  and  the  Demiurge. 

S  Massuet  deletes  quem,  and  reads  nun  as  a  genitive. 


IREN^US   AGAINST   HERESIES. 


167 


For  it  is  not  possible,  since  both  were  produced 
spiritually,  and  neither  flishioned  nor  composed, 
that  in  some  the  likeness  was  preserved,  while 
in  others  the  likeness  of  the  image  was  spoiled, 
that  image  which  was  here  produced  that  it 
might  be  according  to  the  image  of  that  produc- 
tion which  is  above.  But  if  it  is  not  similar,  the 
charge  will  then  attach  to  the  Saviour,  who  pro- 
duced a  dissimilar  image,  —  of  being,  so  to 
speak,  an  incompetent  workman.  Fur  it  is  out 
of  their  power  to  affirm  that  the  Saviour  had  not 
the  faculty  of  production,  since  they  style  Him 
All  Things.  If,  then,  the  image  is  dissimilar,  he 
is  a  poor  workman,  and  the  blame  lies,  according 
to  their  hypothesis,  with  the  Saviour.  If,  on  the 
other  hand,  it  is  similar,  then  the  same  ignorance 
will  be  found  to  exist  in  the  Nous  (mind)  of 
their  Propator,  that  is,  in  the  Only-begotten. 
The  Nous  of  the  Father,  in  that  case,  was  igno- 
rant of  Himself;  ignorant,  too,  of  the  Father; 
ignorant,  moreover,  of  those  very  things  which 
were  formed  by  Him.  But  if  He  has  knowl- 
edge, it  necessarily  follows  also  that  he  who  was 
formed  after  his  likeness  by  the  Saviour  should 
know  the  things  which  are  like ;  and  thus,  ac- 
cording to  their  own  principles,  their  monstrous 
blasphemy  is  overthrown. 

3.  Apart  from  this,  however,  how  can  those 
things  which  belong  to  creation,  various,  mani- 
fold, and  innumerable  as  they  are,  be  the  images 
of  those  thirty  /Eons  which  are  within  the  Ple- 
roma,  whose  names,  as  these  men  fix  them,  I 
have  set  forth  in  the  book  which  precedes  this  ? 
And  not  only  will  they  be  unable  to  adapt  the 
[vast]  variety  of  creation  at  large  to  the  [com- 
parative] smallness  of  their  Pleroma,  but  they 
cannot  clo  this  even  with  respect  to  any  one  part 
of  it,  whether  [that  possessed  by]  celestial  or 
terrestrial  beings,  or  those  that  live  in  the  waters. 
For  they  themselves  testify  that  their  Pleroma 
consists  of  thirty  ^Eons  ;  but  any  one  will  under- 
take to  show  that,  in  a  single  department  of  those 
[created  beings]  which  have  been  mentioned, 
they  reckon  that  there  are  not  thirty,  but  many 
thousands  of  species.  How  then  can  those 
things,  which  constitute  such  a  multiform  crea- 
tion, which  are  opposed  in  nature  to  each  other, 
and  disagree  among  themselves,  and  destroy  the 
one  the  other,  be  the  images  and  likenesses  of 
the  thirty  /Eons  of  the  Pleroma,  if  indeed,  as 
they  declare,  these  being  possessed  of  one  nature, 
are  of  equal  and  similar  properties,  and  exhibit 
no  ditferences  [among  themselves]  ?  For  it  was 
incumbent,  if  these  things  are  images  of  those 
yEons,  —  inasmuch  as  they  declare  that  some 
men  are  wicked  by  nature,  and  some,  on  the 
other  hand,  naturally  good,  —  to  point  out  such 
differences  also  among  their  yEons,  and  to  main- 
tain that  some  of  them  were  produced  naturally 
good,  while  some  were  naturally  evil,  so  that  the 


supposition  of  the  likeness  of  those  things  might 
harmonize  with  the  .^E^ons.  Moreover,  since 
there  are  in  the  world  some  creatures  that  are 
gentle,  and  others  that  are  fierce,  some  that  are 
innocuous,  while  others  are  hurtful  and  destroy 
the  rest ;  some  have  their  abode  on  the  earth, 
others  in  the  water,  others  in  the  air,  and  others 
in  the  heaven  ;  in  like  manner,  they  are  bound 
to  show  that  the  /Eons  possess  such  properties, 
if  indeed  the  one  are  the  images  of  the  others. 
And  besides  ;  "  the  eternal  fire  which  the  Father 
has  prepared  for  the  devil  and  his  angels,"  ^  — 
they  ought  to  show  of  which  of  those  /Eons  that 
are  above  it  is  the  image  ;  for  it,  too,  is  reckoned 
part  of  the  creation. 

4.  If,  however,  they  say  that  these  things  are 
the  images  of  the  Enthymesis  of  that  /Eon  who 
fell  into  passion,  then,  first  of  all,  they  will  act 
impiously  against  their  Mother,  by  declaring  her 
to  be  the  first  cause  of  evil  and  corruptible 
images.  And  then,  again,  how  can  those  things 
which  are  manifold,  and  dissimilar,  and  contrary 
in  their  nature,  be  the  images  of  one  and  the 
same  Being?  And  if  they  say  that  the  angels  of 
the  Pleroma  are  numerous,  and  that  those  things 
which  are  many  are  the  images  of  these  —  not 
in  this  way  either  will  the  account  they  gi\'e  be 
satisfactory.  For,  in  the  first  place,  they  are  then 
bound  to  point  out  differences  among  the  angels 
of  the  Pleroma,  which  are  mutually  opposed  to 
each  other,  even  as  the  images  existing  below 
are  of  a  contrary  nature  among  themselves.  And 
then,  again,  since  there  are  many,  yea,  innumer- 
able angels  who  surround  the  Creator,  as  all  the 
prophets  acknowledge,  —  [saying,  for  instance,] 
"  Ten  thousand  times  ten  thousand  stood  beside 
Him,  and  many  thousands  of  thousands  minis- 

1  tered  unto  Him,"  -  —  then,  according  ^  to  them, 
the  angels  of  the  Pleroma  will  have  as  images 

I  the  angels  of  the  Creator,  and  the  entire  creation 
remains  in  the  image  of  the  Pleroma,  but  so  that 
the  thirty  /Eons  no  longer  correspond  to  the 
manifold  variety  of  the  creation. 

5.  Still  further,  if  these  things  [below]  were 
made  after  the  similitude  of  those  [above] ,  after 
the  likeness  of  which  again  will  those  then  be 
made  ?  For  if  the  Creator  of  the  world  did  not 
form  these  things  direcdy  from  His  own  ^  con- 
ception, but,  like  an  architect  of  no  ability,  or  a 
boy  receiving  his  first  lesson,  copied  them  from 
archetypes  furnished  by  others,  then  whence  did 
their  Bythus  obtain  the  forms  of  that  creation 
which  He  at  first  produced?     It  clearly  follows 


'  Matt.  XXV.  41. 

2  Dan.  vii.  10,  agreeing  neither  with  the  Greek  nor  Hebrew  text. 

3  This  clause  is  exceedingly  obscure.  Harvey  remarks  upon  it  as 
follows:  "  The  reasoning  of  Irenaeus  seems  to  be  this:  According  to 
the  Gnostic  theorj',  the  X.owh  and  angels  of  the  Pleroma  were  homo- 
geneous. They  were  also  the  archetj-pes  of  things  created.  But  things 
created  are  heterogeneous :  therefore  either  these  iEons  are  heteroge- 
neous, which  is  contrarj'  to  theory ;  or  things  created  are  homogeneous, 
which  is  contrary  to  fact." 

*  Literally,  "  from  Hims«lf." 


68 


IRENyEUS   AGAINST   HERESIES. 


that  He  must  have  received  the  model  from 
some  other  one  who  is  above  Him,  and  that  one, 
in  turn,  from  another.  And  none  the  less  [for 
these  suppositions],  the  talk  about  images,  as 
about  gods,  will  extend  to  infinity,  if  we  do  not 
at  once  fix  our  mind  on  one  Artificer,  and  on 
one  God,  who  of  Himself  formed  those  things 
which  have  been  created.  Or  is  it  really  the 
case  that,  in  regard  to  mere  men,  one  will  allow 
that  they  have  of  themselves  invented  what  is 
useful  for  the  purposes  of  life,  but  will  not  grant 
to  that  God  who  formed  the  world,  that  of  Him- 
self He  created  the  forms  of  those  things  which 
have  been  made,  and  imparted  to  it  its  orderly 
arrangement  ? 

6.  But,  again,  how  can  these  things  [below] 
be  images  of  those  [above] ,  since  they  are  really 
contrary  to  them,  and  can  in  no  respect  have 
sympathy  with  them  ?  For  those  things  which 
are  contrary  to  each  other  may  indeed  be  de- 
structive of  those  to  which  they  are  contrary, 
but  can  by  no  means  be  their  images  —  as,  for 
instance,  water  and  fire ;  or,  again,  light  and 
darkness,  and  other  such  things,  can  never  be  the 
images  of  one  another.  In  like  manner,  neither 
can  those  things  which  are  corruptible  and  earthly, 
and  of  a  compound  nature,  and  transitory,  be  the 
images  of  those  which,  according  to  these  men, 
are  spiritual ;  unless  these  very  things  themselves 
be  allowed  to  be  compound,  limited  in  space, 
and  of  a  definite  shape,  and  thus  no  longer  spir- 
itual, and  diffused,  and  spreading  into  vast  extent, 
and  incomprehensible.  For  they  must  of  neces- 
sity be  possessed  of  a  definite  figure,  and  con- 
fined within  certain  limits,  that  they  may  be  true 
images  ;  and  then  it  is  decided  that  they  are  not 
spiritual.  If,  however,  these  men  maintain  that 
they  are  spiritual,  and  diffused,  and  incompre- 
hensible, how  can  those  things  which  are  pos- 
sessed of  figure,  and  confined  within  certain 
limits,  be  the  images  of  such  as  are  destitute  of 
figure  and  incomprehensible? 

7.  If,  again,  they  affirm  that  neither  according 
to  configuration  nor  formation,  but  according  to 
number  and  the  order  of  production,  those  things 
[above]  are  the  images  [of  these  below],  then, 
in  the  first  j)lace,  these  things  [below]  ought  not 
to  be  spoken  of  as  images  and  likenesses  of  those 
/Eons  that  are  above.  For  how  can  the  things 
which  have  neither  the  fashion  nor  shape  of  those 
[above]  be  their  images?  And,  in  the  next 
place,  they  would  adapt  both  the  numbers  and 
productions  of  the  /Ii)ons  above,  so  as  to  render 
them  identical  with  and  similar  to  thoseth  at 
belong  to  the  creation  [below].  But  now,  since 
they  refer  to  only  thirty  yEons,  and  declare  that 
the  vast  multitude  of  things  which  are  embraced 
within  the  creation  [below]  are  images  of  those 
that  are  but  thirty,  we  may  justly  condemn  them 
as  utterly  destitute  of  sense. 


CHAP.   VIII.  —  CREATED  THINGS  ARE  NOT  A  SHADOW 
OF   THE    PLEROMA, 

1.  If,  again,  they  declare  that  these  things 
[below]  are  a  shadow  of  those  [above] ,  as  some 
of  them  are  bold  enough  to  maintain,  so  that  in 
this  respect  they  are  images,  then  it  will  be  ne- 
cessary for  them  to  allow  that  those  things  which 
are  above  are  possessed  of  bodies.  For  those 
bodies  which  are  above  do  cast  a  shadow,  but 
spiritual  substances  do  not,  since  they  can  in 
no  degree  darken  others.  If,  however,  we  also 
grant  them  this  point  (though  it  is,  in  fact,  an 
impossibihty),  that  there  is  a  shadow  belonging 
to  those  essences  which  are  spiritual  and  lucent, 
into  which  they  declare  their  Mother  descended  ; 
yet,  since  those  things  [which  are  above]  are 
eternal,  and  that  shadow  which  is  cast  by  them 
endures  for  ever,  [it  follows  that]  these  things 
[below]  are  also  not  transitory,  but  endure  along 
with  those  which  cast  their  shadow  over  them. 
If,  on  the  other  hand,  these  things  [below]  are 
transitory,  it  is  a  necessary  consequence  that 
those  [above]  also,  of  which  these  are  the 
shadow,  pass  away ;  while,  if  they  endure,  their 
shadow  likewise  endures. 

2.  If,  however,  they  maintain  that  the  shadow 
spoken  of  does  not  exist  as  being  produced  by 
the  shade  of  [those  above],  but  simply  in  this 
respect,  that  [the  things  below]  are  far  separated 
from  those  [above],  they  will  then  charge  the 
light  of  their  Father  with  weakness  and  insuffi- 
ciency, as  if  it  cannot  extend  so  far  as  these 
things,  but  fails  to  fill  that  which  is  empty,  and 
to  dispel  the  shadow,  and  that  when  no  one  is 
offering  any  hindrance.  For,  according  to  them, 
the  light  of  their  Father  will  be  changed  into 
darkness  and  buried  in  obscurity,  and  will  come 
to  an  end  in  those  places  which  are  characterized 
by  emptiness,  since  it  cannot  penetrate  and  fill 
all  things.  Let  them  then  no  longer  declare  that 
their  Bythus  is  the  fulness  of  all  things,  if  indeed 
he  has  neither  filled  nor  illuminated  that  which 
is  vacuum  and  shadow  ;  or,  on  the  other  hand,  let 
them  cease  talking  of  vacuum  and  shadow,  if  the 
light  of  their  Father  does  in  truth  fill  all  things. 

3.  Beyond  the  primary  Father,  then  —  that 
is,  the  God  who  is  over  all  —  there  can  neither 
be  any  Pleroma  into  which  they  declare  the 
Enthymesis  of  that  yEon  who  suffered  passion, 
descended  (so  that  the  Pleroma  itself,  or  the 
primary  God,  should  not  be  limited  and  circum- 
scribed by  that  which  is  beyond,  and  should,  in 
fact,  be  contained  by  it)  ;  nor  can  vacuum  or 
shadow  have  any  existence,  since  the  Father 
exists  beforehand,  so  that  His  light  cannot  fail, 
and  find  end  in  a  vacuum.  It  is,  moreover, 
irrational  and  impious  to  conceive  of  a  place  in 
which  He  who  is,  according  to  them,  Propator, 
and   Proarche,  and   Father  of  all,  and  of  this 


IREN^US   AGAINST   HERESIES. 


369 


Plcroma,  ceases  and  has  an  end.  Nor,  again, 
is  it  allowable,  for  the  reasons '  already  stated, 
to  allege  that  some  other  being  formed  so  vast  a 
creation  in  the  bosom  of  the  Father,  either  with 
or  without  His  consent.  For  it  is  equally  im- 
pious and  infatuated  to  affirm  that  so  great  a 
creation  was-  formed  by  angels,  or  by  some 
particular  production  ignorant  of  the  true  God 
in  that  territory  which  is  His  own.  Nor  is  it 
possible  that  those  things  which  are  earthly  and 
material  could  have  been  formed  within  their 
Pleroma,  since  that  is  wholly  spiritual.  And 
further,  it  is  not  even  possible  that  those  things 
which  belong  to  a  multiform  creation,  and  have 
been  formed  with  mutually  opposite  qualities, 
[could  have  been  created]  after  the  image  of 
the  things  above,  since  these  (i.e.,  the  /Eons)  are 
said  to  be  few,  and  of  a  like  formatioii,  and  homo- 
geneous. Their  talk,  too,  about  the  shadow  of 
kenoma  —  that  is,  of  a  vacuum  —  has  in  all 
point.;  turned  out  false.  Their  figment,  then, 
[in  what  way  soever  viewed,]  has  been  proved 
groundless,^  and  their  doctrines  untenable. 
Empty,  too,  are  those  who  listen  to  them,  and 
are  verily  descending  into  the  abyss  of  perdition. 

CHAP.  IX.  THERE    IS    BUT    ONE    CREATOR    OF   THE 

WORLD,  GOD  THE   FATHER  :    THIS   THE    CONSTANT 
BELIEF    OF   THE    CHURCH. 

I.  That  God  is  the  Creator  of  the  world  is 
accepted  even  by  those  very  persons  who  in 
many  ways  speak  against  Him,  and  yet  acknowl- 
edge Him,  styling  Him  the  Creator,  and  an  an- 
gel, not  to  mention  that  all  the  Scriptures  call 
out  [to  the  same  effect],  and  the  Lord  teaches 
us  of  this  Father  ■♦  who  is  in  heaven,  and  no 
other,  as  I  shall  show  in  the  sequel  of  this  work. 
For  the  present,  however,  that  proof  which  is 
derived  from  those  who  allege  doctrines  opposite 
to  ours,  is  of  itself  sufficient,  —  all  men,  in  fact, 
consenting  to  this  truth  :  the  ancients  on  their 
part  preserving  with  special  care,  from  the  tradi- 
tion of  the  first-formed  man,  this  persuasion, 
while  they  celebrate  the  praises  of  one  God,  the 
Maker  of  heaven  and  earth  ;  others,  again,  after 
them,  being  reminded  of  this  fact  by  the  proph- 
ets of  God,  while  the  very  heathen  learned  it 
from  creation  itself.  For  even  creation  reveals 
Him  who  formed  it,  and  the  very  work  made 
suggests  Him  who  made  it,  and- the  world  mani- 
fests Him  who  ordered  it.  The  Universal 
Church,  moreover,  through  the  whole  world,  has 
received  this  tradition  from  the  aposdes. 


'  See  above,  chap.  ii.  and  v. 

2  The  text  ha.?,  /abri'cdsse,  for  which,  says  Massuet,  should  be 
TffxA /abricatatn  esse;  or /abrudsse  itself  must  be  taken  in  a  pas- 
sive signification.  It  is  possible,  however,  to  translate,  as  Harvey 
indicates,  "  that  He  (Bythus)  formed  so  great  a  creation  by  angels," 
etc.,  though  this  seems  harsh  and  unsuitable. 

3  Literally,  entfity:  there  is  a  play  on  the  words  vacuum  and 
vacui  (which  immediately  follows),  as  there  had  been  in  the  original 
Greek. 

*  Comp  »  2    Matt.  v.  16,  v.  45,  vi.  9,  etc. 


2.  This  God,  then,  being  acknowledged,  as  I 
have  said,  and  receiving  testimony  from  all  to  the 
fact  of  His  existence,  that  Father  whom  they 
conjure  into  existence  is  beyond  doubt  untenable, 
and  has  no  witnesses  [to  his  existence].  Simon 
Magus  was  the  first  who  said  that  he  himself  was 
God  over  all,  and  that  the  world  was  formed  by 
his  angels.  Then  those  who  succeeded  him,  as 
I  have  shown  in  the  first  book,'  by  their  several 
opinions,  still  further  depraved  [his  teaching] 
through  their  impious  and  irreligious  doctrines 
against  the  Creator.  These  [heretics  now  re- 
ferred to],*"  being  the  disciples  of  those  men- 
tioned, render  such  as  assent  to  them  worse  than 
the  heathen.  For  the  former  "  serve  the  creature 
rather  than  the  Creator,"  ?  and  "  those  which  are 
not  gods,"  **  notwithstanding  that  they  ascribe 
the  first  place  in  Deity  to  that  God  who  was  the 
Maker  of  this  universe.  But  the  latter  maintain 
that  He,  [i.e.,  the  Creator  of  this  world,]  is  the 
fruit  of  a  defect,  and  describe  Him  as  being  of 
an  animal  nature,  and  as  not  knowing  that  Power 
which  is  above  Him,  while  He  also  exclaims, 
"  I  am  God,  and  besides  Me  there  is  no  other 
God."  9  Affirming  that  He  lies,  they  are  them- 
selves liars,  attributing  all  sorts  of  wickedness  to 
Him  ;  and  conceiving  of  one  who  is  not  above 
this  Being  as  really  having  an  existence,  they  are 
thus  convicted  by  their  own  views  of  blasphemy 
against  that  God  who  really  exists,  while  they 
conjure  into  existence  a  god  who  has  no  exist- 
ence, to  their  own  condemnation.  And  thus 
those  who  declare  themselves  "  perfect,"  and  as 
being  possessed  of  the  knowledge  of  all  things, 
are  found  to  be  worse  than  the  heathen,  and  to 
entertain  more  blasphemous  opinions  even  against 
their  own  Creator. 

CHAP.  X.  —  PERVERSE  INTERPRET.'\TIONS  OF  SCRIP- 
TURE BY  THE  HERETICS  :  GOD  CREATED  ALL 
THINGS  OUT  OF  NOTHING,  AND  NOT  FROM  PRE- 
EXISTENT    MATTER. 

I.  It  is  therefore  in  the  highest  degree  irra- 
tional, that  we  should  take  no  account  of  Him 
who  is  truly  God,  and  who  receives  testimony 
from  all,  while  we  inquire  whether  there  is  above 
Him  that  [other  being]  who  really  has  no  exist- 
ence, and  has  never  been  proclaimed  by  any  one. 
For  that  nothing  has  been  clearly  spoken  regard- 
ing Him,  they  themselves  furnish  testimony  ;  for 
since  they,  with  wretched  success,  transfer  to 
that  being  who  has  been  conceived  of  by  them, 
those  parables  [of  Scripture]  which,  whatever 
the  form  in  which  they  have  been  spoken,  are 
sought  after  [for  this  purpose],  it  is  manifest 
that  they  now  generate  another  [god],  who  was 


5  See  chap,  xxiii.  etc. 

6  Viz.,  the  Valentinians. 
^  Rom.  i.  25. 

8  Gal.  iv.  8. 

9  lia.  xlvi.  9. 


o/' 


IRENyEUS    AGAINST    HERESIES. 


never  previously  sought  after.  For  by  the  fact 
that  they  thus  endeavour  to  explain  ambiguous 
passages  of  Scripture  (ambiguous,  however,  not 
as  if  referring  to  another  god,  but  as  regards 
the  dispensations  of  [the  true]  God),  they  have 
constructed  another  god,  weaving,  as  I  said  be- 
fore, ropes  of  sand,  and  affixing  a  more  impor- 
tant to  a  less  important  question.  For  no  question 
can  be  solved  by  means  of  another  which  itself 
awaits  solution ;  nor,  in  the  opinion  of  those 
possessed  of  sense,  can  an  ambiguity  be  ex- 
plained by  means  of  another  ambiguity,  or  enig- 
mas by  means  of  another  greater  enigma,  but 
things  of  such  character  receive  their  solution 
from  those  which  are  manifest,  and  consistent, 
and  clear. 

2.  But  these  [heretics],  while  striving  to  ex- 
plain passages  of  Scripture  and  parables,  bring 
forward  another  more  important,  and  indeed  im- 
pious question,  to  this  effect,  "  Whether  there  be 
really  another  god  above  that  God  who  was  the 
Creator  of  the  world  ?  "  They  are  not  in  the  way 
of  solving  the  questions  [which  they  propose]  ; 
for  how  could  they  find  means  of  doing  so  ?  But 
they  append  an  important  question  to  one  of  less 
consequence,  and  thus  insert  [in  their  specula- 
tions] a  difficulty  incapable  of  solution.  For  in 
order  that  they  may  '  know  "  knowledge  "  itself 
(yet  not  learning  this  fact,  that  the  Lord,  when 
thirty  years  old,  came  to  the  baptism  of  truth), 
they  do  impiously  despise  that  God  who  was  the 
Creator,  and  who  sent  Him  for  the  salvation  of 
men.  And  that  they  may  be  deemed  capable 
of  informing  us  wlience  is  the  substance  of  mat- 
ter, while  they  believe  not  that  God,  according 
to  His  pleasure,  in  the  exercise  of  His  own  will 
and  power,  formed  all  things  (so  that  those 
things  which  now  are  should  have  an  existence) 
out  of  what  did  not  previously  exist,  they  have 
collected  [a  multitute  of]  vain  discourses. 
They  thus  truly  reveal  their  infidehty ;  they  do 
not  believe  in  that  which  really  exists,  and  they 
have  fallen  away  into  [the  belief  of]  that  which 
has,  in  fact,  no  existence. 

3.  For,  when  they  tell  us  that  all  moist  sub- 
stance proceeded  from  the  tears  of  Achamoth, 
all  lucid  substance  from  her  smile,  all  solid  sub- 
stance from  her  sadness,  all  mobile  substance 
from  her  terror,  and  that  thus  they  have  sublime 
knowledge  on  account  of  which  they  are  superior 
to  others,  —  how  can  these  things  fail  to  be  re- 
garded as  worthy  of  contempt,  and  truly  ridicu- 
lous? They  do  not  believe  that  God  (being 
powerful,  and  rich  in  all  resources)  created  matter 
itself,  inasmiich  as  they  know  not  how  much  a 
spiritual  and  divine  essence  can  accomplish. 
But  they  do  believe  that  their  Mother,  whom  they 
style  a  female   from   a  female,  produced  from 

I  This  clause  is  unintelligible  in  the  Latin  text;  by  a  conjectural 
fesloration  of  the  Greek  we  nave  given  the  above  translation. 


her  passions  aforesaid  the  so  vast  material  sub- 
stance of  creation.  They  inquire,  too,  whence 
the  substance  of  creation  was  supplied  to  the 
Creator ;  but  they  do  not  incjuire  whence  [were 
supplied]  to  their  Mother  (whom  they  call  the 
Enthymesis  and  impulse  of  the  ^on  that  went 
astray)  so  great  an  amount  of  tears,  or  perspi- 
ration, or  sadness,  or  that  which  produced  the 
remainder  of  matter. 

4.  For,  to  attribute  the  substance  of  created 
things  to  the  power  and  will  of  Him  who  is  God 
of  all,  is  worthy  both  of  credit  and  acceptance. 
It  is  also  agreeable  [to  reason],  and  there  may 
be  well  said  regarding  such  a  belief,  that  "  the 
things  which  are  impossible  with  men  are  possi- 
ble with  God."^  While  men,  indeed,  cannot  make 
anything  out  of  nothing,  but  only  out  of  matter 
already  existing,  yet  God  is  in  this  point  pre- 
eminently superior  to  men,  that  He  Himself 
called  into  being  the  substance  of  His  creation, 
when  previously  it  had  no  existence.  But  the 
assertion  that  matter  was  produced  from  the 
Enthymesis  of  an  ^on  going  astray,  and  that 
the  ^on  [referred  to]  was  far  separated  from 
her  Enthymesis,  and  that,  again,  her  passion  and 
feeling,  apart 'from  herself,  became  matter — is 
incredible,  infatuated,  impossible,  and  untenable. 

CHAP.  XI.  THE  HERETICS,  FROM  THEIR  DISBE- 
LIEF OF  THE  TRUTH,  HAVE  FALLEN  INTO  AN 
ABYSS  OF  ERROR  :  REASONS  FOR  INVESTIGATING 
THEIR   SYSTEMS. 

I.  They  do  not  believe  that  He,  who  is  God 
above  all,  formed  by  His  Word,  in  His  own 
territory,  as  He  Himself  pleased,  the  various  and 
diversified  [works  of  creation  which  exist],  inas- 
much as  He  is  the  former  of  all  things,  like  a 
wise  architect,  and  a  most  powerful  monarch. 
But  they  believe  that  angels,  or  some  power 
separate  from  God,  and  who  was  ignorant  of  Him, 
formed  this  universe.  By  this  course,  therefore, 
not  yielding  credit  to  the  truth,  but  wallowing  in 
falsehood,  they  have  lost  the  bread  of  true  life, 
and  have  fallen  into  vacuity  ^  and  an  abyss  of 
shadow.  They  are  like  the  dog  of  .-Esop,  which 
dropped  the  bread,  and  made  an  attempt  at 
seizing  its  shadow,  thus  losing  the  [real]  food. 
It  is  easy  to  prove  from  the  very  words  of  the 
Lord,  that  He  acknowledges  one  Father  and 
Creator  of  the  world,  and  Fashioner  of  man,  who 
was  proclaimed  by  the  law  and  the  prophets, 
while  He  knows  no  other,  and  that  this  One  is 
really  God  over  all ;  and  that  He  teaches  that 
that  adoption  of  sons  pertaining  to  the  Father, 
which  is  eternal  life,  takes  place  through  Him- 
self, conferring  it  [as  He  does]  on  all  the  right- 
eous. 


2  Luke  xviii.  27. 

3  Playing  upon  the  doctrines  of  the  heretics  with  respect  to  vacttitf 
and  shade. 


IREN^US   AGAINST   HERESIES. 


371 


2.  But  since  these  men  delight  in  attacking  us, 
and  in  their  true  character  of  cavillers  assail  us 
with  points  which  really  tell  not  at  all  against 
us,  bringing  forward  in  opposition  to  us  a  multi- 
tude of  parables  and  [captious]  questions,  I 
have  thought  it  well,  on  the  other  side,  first  of 
all  to  put  to  them  the  following  inciuiries  con- 
cerning their  own  doctrines,  to  exhibit  their  im- 
probability, and  to  put  an  end  to  their  audacity. 
After  this  has  been  done,  [I  intend]  to  bring 
forward  the  discourses  of  the  Lord,  so  that  they 
may  not  only  be  rendered  destitute  of  the  means 
of  attacking  us,  but  that,  since  they  will  be  un- 
able reasonably  to  reply  to  those  questions  which 
are  i)ut,  they  may  see  that  their  plan  of  argu- 
ment is  destroyed ;  so  that,  either  returning  to 
the  truth,  and  humbling  themselves,  and  ceasing 
from  their  multifarious  phantasies,  they  may  pro- 
pitiate God  for  those  blasphemies  they  have 
uttered  against  Him,  and  obtain  salvation ;  or 
that,  if  they  still  persevere  in  that  system  of 
vainglory  which  has  taken  possession  of  their 
minds,  they  may  at  least  find  it  necessary  to 
change  their  kind  of  argument  against  us. 

CHAP.    XII. THE     TRIACONTAD    OF   THE     HERETICS 

ERRS  BOTH  BY  DEFECF  AND  EXCESS  :  SOPHIA 
COULD  NEVER  HAVE  PRODUCED  ANYTHING  APART 
FROM  HER  CONSORT  ;  LOGOS  AND  SIGE  COULD 
NOT  HAVE    BEEN    CONTEMPORARIES. 

I .  We  may '  remark,  in  the  first  place,  regard- 
ing their  Triacontad,  that  the  whole  of  it  mar- 
vellously falls  to  ruin  on  both  sides,  that  is,  both 
as  respects  defect  and  excess.  They  say  that  to 
indicate  it  the  Lord  came  to  be  baptized  at  the 
age  of  thirty  years.  But  this  assertion  really 
amounts  to  a  manifest  subversion  of  their  entire 
argument.  As  to  defect,  this  happens  as  fol- 
lows :  first  of  all,  because  they  reckon  the  Propa- 
tor  among  the  other  yEons.  For  the  Father  of 
all  ought  not  to  be  counted  with  other  produc- 
tions ;  He  who  was  not  produced  with  that 
which  was  produced ;  He  who  was  unbegotten 
with  that  which  was  born  ;  He  whom  no  one 
comprehends  with  that  which  is  comprehended 
by  Him,  and  who  is  on  this  account  [Himself] 
incomprehensible  ;  and  He  who  is  without  figure 
with  that  which  has  a  definite  shape.  For  in- 
asmuch as  He  is  superior  to  the  rest.  He  ought 
not  to  be  numbered  with  them,  and  that  so  that 
He  who  is  impassible  and  not  in  error  should 
be  reckoned  with  an  JEon  subject  to  passion, 
and  actually  in  error.  For  I  have  shown  in  the 
book  which  immediately  precedes  this,  that,  be- 
ginning with  Bythus,  they  reckon  up  the  Tricon- 
tad  to  Sophia,  whom  they  describe  as  the  erring 
yEon ;  and  I  have  also  there  set  forth  the  names 
of  their  [.-Eons]  ;  but  if  He  be  not  reckoned, 


*  The  text  vacillates  bet^veen  "  dkemus"  and  "  dica 


there  are  no  longer,  on  their  own  showing,  thirty 
productions  of  yEons,  but  these  then  become 
only  twenty-nine. 

2.  Next,  with  respect  to  the  first  production 
Ennoea,  whom  they  also  term  Sige,  from  whom 
again  they  describe  Nous  and  Aletheia  as  having 
been  sent  forth,  they  err  in  both  particulars. 
For  it  is  impossible  that  the  thought  (Ennoea) 
of  any  one,  or  his  silence  (Sige),  should  be  un- 
derstood apart  from  himself;  and  that,  being 
sent  forth  beyond  him,  it  should  possess  a  special 
figure  of  its  own.  But  if  they  assert  that  the 
(Enncea)  was  not  sent  forth  beyond  Him,  but 
continued  one  with  the  Propator,  why  then  do 
they  reckon  her  with  the  other  yEons  —  with 
those  who  were  not  one  [with  the  Father],  and 
are  on  this  account  ignorant  of  His  greatness? 
If,  however,  she  was  so  united  (let  us  take  this 
also  into  consideration),  there  is  then  an  abso- 
lute necessity,  that  from  this  united  and  insepara- 
ble conjunction,  which  constitutes  but  one  being, 
there  -  should  proceed  an  unseparated  and  united 
production,  so  that  it  should  not  be  dissimilar  to 
Him  who  sent  it  forth.  But  if  this  be  so,  then 
just  as  Bythus  and  Sige,  so  also  Nous  and  Ale- 
theia will  form  one  and  the  same  being,  ever 
cleaving  mutually  together.  And  inasmuch  as 
the  one  cannot  be  conceived  of  without  the 
other,  just  as  water  cannot  [be  conceived  of] 
without  [the  thought  of]  moisture,  or  fire  with- 
out [the  thought  of]  heat,  or  a  stone  without 
[the  thought]  of  hardness  (for  these  things  are 
mutually  bound  together,  and  the  one  cannot 
be  separated  from  the  other,  but  always  co-exists 
with  it),  so  it  behoves  Bythus  to  be  united  in  the 
same  way  with  Ennoea,  and  Nous  with  Aletheia. 
Logos  and  Zoe  again,  as  being  sent  forth  by 
those  that  are  thus  united,  ought  themselves  to 
be  united,  and  to  constitute  only  one  being. 
But,  according  to  such  a  process  of  reasoning, 
Homo  and  Ecclesia  too,  and  indeed  all  the  re- 
maining conjunctions  of  the  yEons  produced, 
ought  to  be  united,  and  always  to  co-exist,  the 
one  with  the  other.  For  there  is  a  necessity  in 
their  opinion,  that  a  female  yEon  should  exist 
side  by  side  with  a  male  one,  inasmuch  as  she  is, 
so  to  speak,  [the  forthputting  of]  his  affection. 

3.  These  things  being  so,  and  such  opinions 
being  proclaimed  by  them,  they  again  venture, 
without  a  blush,  to  teach  that  the  younger  yEon 
of  the  Duodecad,  whom  they  also  style  Sophia, 
did,  apart  from  union  with  her  consort,  whom 
they  call  Theletus,  endure  passion,  and  sepa- 
rately, without  any  assistance  from  him,  gave 
birth  to  a  production  which  they  name  "a  female 
from  a  female."  They  thus  rush  into  such  utter 
frenzy,  as  to  form  two  most  clearly  opposite 
opinions   respecting   the   same   point.      For   if 


2  This  sentence  is  confused  in  the  Latin  text,  but  the  meaning  l« 
evidently  that  given  above. 


Zl^ 


IREN^EUS   AGAINST    HERESIES. 


Bythus  is  ever  one  with  Sige,  Nous  with  Aletheia, 
Logos  with  Zoe,  and  so  on,  as  respects  the  rest, 
how  could  Sophia,  without  union  with  her  con- 
sort, either  suffer  or  generate  anything?  And  if, 
again,  she  did  really  suffer  passion  apart  from 
him,  it  necessarily  follows  that  the  other  con- 
junctions also  admit  of  disjunction  and  separa- 
tion among  themselves,  —  a  thing  which  I  have 
already  shown  to  be  impossible.  It  is  also  im- 
possible, therefore,  that  Sophia  suffered  passion 
apart  from  Theletus  ;  and  thus,  again,  their  whole 
system  of  argument  is  overthrown.  For  they 
have  yet '  again  derived  the  whole  of  remaining 
[material  substance],  like  the  composition  of  a 
tragedy,  from  that  passion  which  they  affirm  she 
experienced  apart  from  union  with  her  consort. 

4.  If,  however,  they  impudently  maintain,  in 
order  to  preserve  from  ruin  their  vain  imagina- 
tions, that  the  rest  of  the  conjunctions  also  were 
disjoined  and  separated  from  one  another  on 
account  of  this  latest  conjunction,  then  [I  reply 
that],  in  the  first  place,  they  rest  upon  a  thing 
which  is  impossible.  For  how  can  they  sepa- 
rate the  Propator  from  his  Ennoea,  or  Nous  from 
Aletheia,  or  Logos  from  Zoe,  and  so  on  with  the 
rest?  And  how  can  they  themselves  maintain 
that  they  tend  again  to  unity,  and  are,  in  fact, 
all  at  one,  if  indeed  these  very  conjunctions, 
which  are  within  the  Pleroma,  do  not  preserve 
unity,  but  are  separate  from  one  another ;  and 
that  to  such  a  degree,  that  they  both  endure  pas- 
sion and  perform  the  work  of  generation  without 
union  one  with  another,  just  as  hens  do  apart 
from  intercourse  with  cocks. 

5.  Then,  again,  their  first  and  first-begotten 
Ogdoad  will  be  overthrown  as  follows :  They 
must  admit  that  Bythus  and  Sige,  Nous  and  Ale- 
theia, Logos  and  Zoe,  Anthropos  and  Ecclesia, 
do  individually  dwell  in  the  same  Pleroma.  But 
it  is  impossible  that  Sige  (silence)  can  exist  in 
the  presence  of  Logos  (speech),  or  again,  that 
Logos  can  manifest  himself  in  the  presence  of 
Sige.  For  these  are  mutually  destructive  of 
each  other,  even  as  light  and  darkness  can  by  no 
possibility  exist  in  the  same  place  :  for  if  light 
prevails,  there  cannot  be  darkness ;  and  if  dark- 
ness, there  cannot  be  light,  since,  where  light 
appears,  darkness  is  put  to  flight.  In  like  man- 
ner, where  Sige  is,  there  cannot  be  Logos ;  and 
where  Logos  is,  there  certainly  cannot  be  Sige. 
But  if  they  say  that  Logos  simply  exists  within  ^ 
(unexpressed),  Sige  also  will  exist  within,  and 
will  not  the  less  be  destroyed  by  the  Logos 
within.  I'jut  that  he  really  is  not  merely  con- 
ceived of  in  the  mind,  the  very  order  of  the  pro- 
duction of  their  (/Eons)  shows. 


^  It  is  difficult  to  see  the  meaning  of  "  iterum  "  here.  Harvey 
begins  a  new  paragraph  with  this  sentence. 

-  tVStaflcTo?  —  simply  conceived  in  the  mind  —  used  in  opposi- 
tion to  rTpo<t)0fiuc6f ,  exj/ressed. 


6.  Let  them  not  then  declare  that  the  first 
and  principal  Ogdoad  consists  of  Logos  and 
Sige,  but  let  them  [as  a  matter  of  necessity]  ex- 
clude either  Sige  or  Logos ;  and  then  their  first 
and  principal  Ogdoad  is  at  an  end.  For  if  they 
describe  the  conjunctions  [of  the  ^ons]  as 
united,  then  their  whole  argument  falls  to  pieces. 
Since,  if  they  were  united,  how  could  Sophia 
have  generated  a  defect  without  union  with  her 
consort?  If,  on  the  other  hand,  they  maintain 
that,  as  in  production,  each  of  the  JEons  pos- 
sesses his  own  peculiar  substance,  then  how  can 
Sige  and  Logos  manifest  themselves  in  the  same 
place  ?     So  far,  then,  with  respect  to  defect. 

7.  But  again,  their  Triacontad  is  overthrown 
as  to  excess  by  the  following  considerations. 
They  represent  Horos  (whom  they  call  by  a 
variety  of  names  which  I  have  mentioned  in  the 
preceding  book)  as  having  been  produced  by 
Monogenes  just  like  the  other  ^ons.  Some  of 
them  maintain  that  this  Horos  was  produced 
by  Monogenes,  while  others  affirm  that  he  was 
sent  forth  by  the  Propator  himself  in  His  own 
image.  They  affirm  further,  that  a  production 
was  formed  by  Monogenes  —  Christ  and  the 
Holy  Spirit ;  and  they  do  not  reckon  these  in 
the  number  of  the  Pleroma,  nor  the  Saviour 
either,  whom  they  also  declare  to  be  Totum  ^ 
(all  things).  Now,  it  is  evident  even  to  a  blind 
man,  that  not  merely  thirty  productions,  as  they 
maintain,  were  sent  forth,  but  four  more  along 
with  these  thirty.  For  they  reckon  the  Propator 
himself  in  the  Pleroma,  and  those  too,  who  in 
succession  were  produced  by  one  another.  Why 
is  it,  then,  that  those  [other  beings]  are  not 
reckoned  as  existing  with  these  in  the  same 
Pleroma,  since  they  were  produced  in  the  same 
manner?  For  what  just  reason  can  they  assign 
for  not  reckoning  along  with  the  other  ^ons, 
either  Christ,  whom  they  describe  as  having,  ac- 
cording to  the  Father's  will,  been  produced  by 
Monogenes,  or  the  Holy  Spirit,  or  Horos,  whom 
they  also  call  Soter"*  (Saviour),  and  not  even 
the  Saviour  Himself,  who  came  to  impart  assist- 
ance and  form  to  their  Mother?  Whether  is  tliis 
as  if  these  latter  were  weaker  than  the  former, 
and  therefore  unworthy  of  the  name  of  yEons, 
or  of  being  numbered  among  them,  or  as  if 
they  were  superior  and  more  excellent?  But 
how  could  they  be  weaker,  since  they  were  pro- 
duced for  the  establishment  and  rectification 
of  the  others?  And  then,  again,  they  cannot 
possibly  be  superior  to  the  first  and  princii)al 
Tetrad,  by  which  they  were  also  produced ;  for 
it,  too,  is  reckoned  in  the  number  above  men- 


3  Harvey  remarks  that  "  the  author  perliaps  wrote  Opov  {Horcs), 
which  was  read  hy  the  translator"  'OKov  {ti'iuiit), 

^  Since  Sotpr  does  not  occur  among  the  various  appellations  of 
Horos  mentioned  by  Ircn;cns  (i.  71,4),  Grabe  proposes  to  read  Stou- 
ros,  and  Massuet  Lvtroies;  but  Harvey  ccmceives  that  the  difficulty 
is  exjjlaiued  by  tlie  fact  that  Horos  was  &  power  of  Soter  (i.  3,  3). 


IREN/EUS    AGAINST    HERESIES. 


373 


tioned.  These  latter  lacings,  then,  ought  also  to 
have  been  numbered  in  the  Pleroma  of  the  ALona, 
or  that  shourd  be  deprived  of  the  honour  of  those 
/Eons  which  bear  this  appellation  (the  Tetrad). 
8.  Since,  therefore,  their  Triacontad  is  thus 
brought  to  nought,  as  I  have  shown,  both  with 
respect  to  defect  and  excess  (for  in  dealing  with 
such  a  number,  either  excess  or  defect  [to  any 
extent]  will  render  the  number  untenable,  and 
how  much  more  so  great  variations?),  it  follows 
that  what  they  maintain  respecting  their  Ogdoad 
and  Duodecad  is  a  mere  fable  which  cannot 
stand,  'ilieir  whole  system,  moreover,  falls  to 
the  ground,  when  their  very  foundation  is  de- 
stroyed and  dissolved  into  Bythus,'  that  is,  into 
what  has  no  existence.  Let  t"hem,  then,  hence- 
forth seek  to  set  forth  some  other  reasons  why 
the  Lord  came  to  be  baptized  at  the  age  of  thirty 
years,  and  [explain  in  some  other  way]  the  Duo- 
decad of  the  apostles ;  and  [the  fact  stated 
regarding]  her  who  suffered  from  an  issue  of 
blood  ;  and  all  the  other  points  respecting  which 
they  so  madly  labour  in  vain. 

CH.A.P.    Xlir. THE     FIRST    ORDER     OF     PRODUCTION 

MAINTAINED    BY    THE    HERETICS     IS    ALTOGETHER 
INDEFENSIBLE. 

I .  I  now  proceed  to  show,  as  follows,  that  the 
first  order  of  production,  as  conceived  of  by 
them,  must  be  rejected.  For  they  maintain  that 
Nous  and  Aletheia  were  produced  from  Bythus 
and  his  Ennoea,  which  is  proved  to  be  a  contra- 
diction. For  Nous  is  that  which  is  itself  chief, 
and  highest,  and,  as  it  were,  the  principle  and 
source  of  all  understanding.  Ennoea,  again, 
which  arises  from  him,  is  any  sort  of  emotion 
concerning  any  subject.  It  cannot  be,  therefore, 
that  Nous  was  produced  by  Bythus  and  Enncea ; 
it  would  be  more  like  the  truth  for  them  to  main- 
tain that  Ennoia  was  produced  as  the  daughter 
of  the  Propator  and  this  Nous.  For  Ennoea  is 
not  the  daughter  of  Nous,  as  they  assert,  but 
Nous  becomes  the  father  of  Ennoea.  For  how 
can  Nous  have  been  produced  by  the  Propator, 
when  he  holds  the  chief  and  primary  place  of 
that  hidden  and  invisible  affection  which  is  within 
Him  ?  By  this  affection  sense  is  produced,  and 
Ennuea,  and  Enthymesis,  and  other  things  which 
are  simply  synonyms  for  Nous  himself.  As  I 
have  said  already,  they  are  merely  certain  defi- 
nite exercises  in  thought  of  that  very  power  con- 
cerning some  particular  subject.  We  understand 
the   [several]  terms  according  to  their  ^  length 


1  Irenajus  here,  after  his  custom,  plays  upon  the  word  Bytlnis 
(profundity),  which,  in  the  phraseology  of  the  Valentinians,  was  a 
name  of  the  Propator,  but  is  in  this  passage  used  to  denote  ««  un- 
Jathomable  abyss.  ' 

2  This  sentence  appears  to  us,  after  long  study,  totally  untrans- 
lateable.  The  general  meaning  seems  to  be,  that  whatever  name  is 
given  to  mental  acts,  whether  they  are  called  Ennoea,  Enthytnesis, 
or  by  whatever  other  appellation,  they  are  all  but  exercises  of  the 
same  fimdamental  power,  stj-led  N'oiis.  Compare  the  following  sec- 
tion. 


and  breadth  of  meaning,  not  according  to  any 
[fundamental]  change  [of  signification]  ;  and 
the  [various  exercises  of  thought]  are  limited 
by  [the  same  sphere  ofj  knowledge,  and  are 
expressed  together  by  [the  same]  term,  the 
[very  same]  sense  remaining  within,  and  creat- 
ing, and  administering,  and  freely  governing 
even  by  its  own  power,  and  as  it  pleases,  the 
things  which  have  been  previously  mentioned. 

2.  For  the  first  exercise  of  that  [power] 
respecting  anything,  is  styled  Ennoea ;  but  when 
it  continues,  and  gathers  strength,  and  takes  pos- 
session of  the  whole  soul,  it  is  called  Enthymesis. 
This  Enthymesis,  again,  when  it  exercises  itself 
a  long  time  on  the  same  point,  and  has,  as  it 
were,  been  proved,  is  named  Sensation.  And  this 
Sensation,  when  it  is  much  developed,  becomes 
Counsel.  The  increase,  again,  and  gready  devel- 
oped exercise  of  this  Counsel  becomes  the  Ex- 
amination of  thought  (Judgment)  ;  and  this 
remaining  in  the  mind  is  most  properly  termed 
Logos  (reason),  from  which  the  spoken  Logos 
(word)  proceeds.^  But  all  the  [exercises  of 
thought]  which  have  been  mentioned  are  [funda- 
mentally] one  and  the  same,  receiving  their  origin 
from  Nous,  and  obtaining  [different]  appellation 
according  to  their  increase.  Just  as  the  human 
body,  which  is  at  one  time  young,  then  in  the 
prime  of  life,  and  then  old,  has  received  [differ- 
ent] appellations  according  to  its  increase  and 
continuance,  but  not  according  to  any  change 
of  substance,  or  on  account  of  any  [real]  loss  of 
body,  so  is  it  with  those  [mental  exercises] .  For, 
when  one  [mentally]  contemplates  anything,  he 
also  thinks  of  it ;  and  when  he  thinks  of  it,  he  has 
also  knowledge  regarding  it ;  and  when  he  knows 
it,  he  also  considers  it ;  and  when  he  considers  it, 
he  also  mentally  handles  it ;  and  when  he  mentally 
handles  it,  he  also  speaks  of  it.  But,  as  I  have 
already  said,  it  is  Nous  who  governs  all  these 
[mental  processes],  while  He  is  hiniself  invisible, 
and  utters  speech  of  himself  by  means  of  those 
processes  which  have  been  mentioned,  as  it  were 
by  rays  [proceeding  from  Him],  but  He  himself 
is  not  sent  forth  by  any  other. 

3.  These  things  may  properly  be  said  to  hold 
good  in  men,  since  they  are  compound  by  na- 
ture, and  consist  of  a  body  and  a  soul.  But 
those  who  affirm  that  Ennoja  was  sent  forth  from 
God,  and  Nous  from  Ennoea,  and  then,  in  suc- 
cession. Logos  from  these,  are,  in  the  first  place, 
to  be  blamed  as  having  improperly  used  these 
productions;  and,  in  the  next  place,  as  describ- 
ing the  affections,  and  passions,  and  mental 
tendencies  of  men,  while  they  [thus  prove  them- 


3  "  The  following,"  says  Harsey,  "  may  be  considered  to  be 
consecutive  steps  in  the  evolution  of  Aoyo':  as  a  psychological  entity. 
Ennoea,  conception  ;  Enthymesis,  intention  ;  Sensation,  thought ; 
Consilium,  reasoning;  Cogitationis  Examinatio,  judgment ;  in 
Meiite  Pcrseverans,  Aoyos  e^Sia^eTos  ;    Emissibile  Verbum,  A070S 

]7pO</>OlK6s. 


374 


IREN^US   AGAINST    HERESIES. 


selves]  ignorant  of  God.  By  their  manner  of 
speaking,  they  ascribe  those  things  which  apply 
to  men  to  the  Father  of  all,  whom  they  also  de- 
clare to  be  unknown  to  all ;  and  they  deny  that 
He  himself  made  the  world,  to  guard  against 
attributing  want  of  power '  to  Him ;  while,  at 
the  same  time,  they  endow  Him  with  human 
affections  and  passions.  But  if  they  had  known 
the  Scriptures,  and  been  taught  by  the  truth, 
they  would  have  known,  beyond  doubt,  that  God 
is  not  as  men  are  ;  and  that  His  thoughts  are 
not  like  the  thoughts  of  men.^  For  the  Father 
of  all  is  at  a  vast  distance  from  those  affections 
and  passions  which  operate  among  men.  He  is 
a  simple,  uncompounded  Being,  without  diverse 
members,^  and  altogether  like,  and  equal  to 
Himself,  since  He  is  wholly  understanding,  and 
wholly  spirit,  and  wholly  thought,  and  wholly 
intelligence,  and  wholly  reason,  and  wholly  hear- 
ing, and  wholly  seeing,  and  wholly  light,  and  the 
whole  source  of  all  that  is  good  —  even  as  the 
religious  and  pious  are  wont  to  speak  concern- 
ing God. 

4.  He  is,  however,  above  [all]  these  proper- 
ties, and  therefore  indescribable.  For  He  may 
well  and  properly  be  called  an  Understanding 
which  comprehends  all  things,  but  He  is  not  [on 
that  account]  like  the  understanding  of  men ; 
and  He  may  most  properly  be  termed  Light,  but 
He  is  nothing  like  that  light  with  which  we  are 
acquainted.  And  so,  in  all  other  particulars,  the 
Father  of  all  is  in  no  degree  similar  to  human 
weakness.  He  is  spoken  of  in  these  terms  ac- 
cording to  the  love  [we  bear  Him]  ;  but  in 
point  of  greatness,  our  thoughts  regarding  Him 
transcend  these  expressions.  If  then,  even  in 
the  case  of  human  beings,  understanding  itself 
does  not  arise  from  emission,  nor  is  that  intelli- 
gence which  produces  other  things  separated 
from  the  living  man,  while  its  motions  and  affec- 
tions come  into  manifestation,  much  more  will 
the  mind  of  God,  who  is  all  understanding,  never 
by  any  means  be  separated  from  Himself;  nor 
can  anything  '^  [in  His  case]  be  produced  as  if 
by  a  different  Being. 

5.  For  if  He  produced  intelligence,  then  He 
who  did  thus  produce  intelligence  must  be  un- 
derstood, in  accordance  with  their  views,  as  a 
compound  and  corporeal  Being ;  so  that  God, 
who  sent  forth  [the  intelligence  referred  to],  is 
separate  from  it,  and  the  intelligence  which  was 
sent  forth  separate  [from  Him].  But  if  they 
affirm  that  intelligence  was  sent  forth  from  intel- 
ligence, they  then  cut  asunder  the  intelligence  of 


'  That  is,  lest  He  should  be  thought  destitute  of  power,  as  hav- 
ing been  unable  to  prevent  evil  from  having  a  place  in  creation. 

2  Isa.  Iv.  8. 

3  The  Latin  expression  is  "  similimembrius,"  which  some  regard 
as  the  translation  of  ohoiokcuAo?,  and  others  of  o/iioiOM«p»i!  ;  but  in 
either  case  the  meaning  will  be  as  given  above. 

••  That  is,  His  Kous,  Ennoea,  etc.,  can  have  no  independent  exist- 
ence.    The  text  fluctuates  between  "  emittitur"  and  "  emittetur." 


God,  and  divide  it  into  parts.  And  whither  has 
it  gone?  Whence  was  it  sent  forth?  For  what- 
ever is  sent  forth  from  any  place,  passes  of  ne- 
cessity into  some  other.  But  what  existence  was 
there  more  ancient  than  the  intelligence  of  God, 
into  which  they  maintain  it  was  sent  forth  ?  And 
what  a  vast  region  that  must  have  been  which  was 
capable  of  receiving  and  containing  the  intelli- 
gence of  God  !  If,  however,  they  affirm  [that  this 
emission  took  place]  just  as  a  ray  proceeds  from 
the  sun,  then,  as  the  subjacent  air  which  receives 
the  ray  must  have  had  an  existence  prior  to  it, 
so  [by  such  reasoning]  they  will  indicate  that 
there  was  something  in  existence,  into  which  the 
intelligence  of  God  was  sent  forth,  capable 
of  containing  it,  and  more  ancient  than  itself. 
Following  upon  this,  we  must  hold  that,  as  we 
see  the  sun,  which  is  less  than  all  things,  sending 
forth  rays  from  himself  to  a  great  distance,  so 
likewise  we  say  that  the  Propator  sent  forth  a  ray 
beyond,  and  to  a  great  distance  from.  Himself. 
But  what  can  be  conceived  of  beyond,  or  at  a 
distance  from,  God,  into  which  He  sent  forth 
this  ray? 

6.  If,  again,  they  affirm  that  that  [intelligence] 
was  not  sent  forth  beyond  the  Father,  but  within 
the  Father  Himself,  then,  in  the  first  place,  it 
becomes  superfluous  to  say  that  it  was  sent  forth 
at  all.  For  how  could  it  have  been  sent  forth  if 
it  continued  within  the  Father?  For  an  emission 
is  the  manifestation  of  that  which  is  emitted,  be- 
A^ond  him  who  emits  it.  In  the  next  place,  this 
[intelligence]  being  sent  forth,  both  that  Logos 
who  springs  from  Him  will  still  be  within  the 
Father,  as  will  also  be  the  future  emissions  pro- 
ceeding from  Logos.  These,  then,  cannot  in  such 
a  case  be  ignorant  of  the  Father,  since  they  are 
within  Him  ;  nor,  being  all  equally  surrounded 
by  the  Father,  can  any  one  know  Him  less  [than 
another]  according  to  the  descending  order  of 
their  emission.  And  all  of  them  must  also  in  an 
ecjual  measure  continue  impassible,  since  they 
exist  in  the  bosom  of  their  Father,  and  none  of 
them  can  ever  sink  into  a  state  of  degeneracy  or 
degradation.  For  with  the  Father  there  is  no 
degeneracy,  unless  perchance  as  in  a  great  circle 
a  smaller  is  contained,  and  within  this  one  again 
a  smaller ;  or  unless  they  affirm  of  the  Father, 
that,  after  the  manner  of  a  sphere  or  a  square, 
He  contains  within  Himself  on  all  sides  the  like- 
ness of  a  sphere,  or  the  production  of  the  rest 
of  the  yEons  in  the  form  of  a  square,  each  one 
of  these  being  surrounded  by  that  one  who  is 
above  him  in  greatness,  and  surrounding  in  turn 
that  one  who  is  after  him  in  smallness  ;  and  that 
on  this  account,  the  smallest  and  the  last  of  all, 
having  its  place  in  the  centre,  and  thus  being  far 
separated  from  the  Father,  was  really  ignorant 
of  the  Propator.  But  if  they  maintain  any  such 
hypothesis,  they  must  shut  up  their  By  thus  with. 


IRENyEUS    AGAINST    HERESIES. 


375 


in  a  definite  form  and  space,  while  He  both  sur- ; 
rounds  others,  and  is  surrounded  by  them  ;  for  j 
they  must  of  necessity  acknowledge  that  there  is 
something  outside  of  Him  which  surrounds  Him. 
And  none  the  less  will  the  talk  concerning  those 
that  contain,  and  those  that  are  contained,  flow 
on  into  infinitude  ;  and  all  [the  ^ons]  will  most 
clearly  appear  to  be  bodies  enclosed  [by  one 
another] . 

7.  Further,  they  must  also  confess  either  that 
He  is  mere  vacuity,  or  that  the  entire  universe  is 
within  Him  ;  and  in  that  case  all  will  in  like  de- 
gree partake  of  the  Father.  Just  as,  if  one  forms 
circles  in  water,  or  round  or  square  figures,  all 
these  will  equally  partake  of  water ;  just  as  those, 
again,  which  are  framed  in  the  air,  must  necessa- 
rily partake  of  air,  and  those  which  [are  formed] 
in  light,  of  light ;  so  must  those  also  who  are  with- 
in Him  all  ecjually  partake  of  the  Father,  igno- 
rance having  no  place  among  them,  ^\'here, 
then,  is  this  partaking  of  the  Father  who  fills  [all 
things]?  If,  indeed.  He  has  filled  [all  things], 
there  will  be  no  ignorance  among  them.  On  this 
ground,  then,  their  work  of  [supposed]  degen- 
eracy is  brought  to  nothing,  and  the  production 
of  matter  with  the  formation  of  the  rest  of  the 
world  ;  which  things  they  maintain  to  have  de- 
rived their  substance  from  passion  and  ignorance. 
If,  on  the  other  hand,  they  acknowledge  that  He 
is  vacuity,  then  they  fall  into  the  greatest  blas- 
phemy ;  they  deny  His  spiritual  nature.  For 
how  can  He  1)6  a  spiritual  being,  who  cannot  fill 
even  those  things  which  are  within  Him? 

8.  Now,  these  remarks  which  have  been  made 
concerning  the  emission  of  intelligence  are  in 
like  manner  applicable  in  opposition  to  those 
who  belong  to  the  school  of  Basilides,  as  well  as 
in  opposition  to  the  rest  of  the  Gnostics,  from 
whom  these  also  (the  Valentinians)  have  adopted 
the  ideas  about  emissions,  and  were  refuted  in 
the  first  book.  But  I  have  now  plainly  shown 
that  the  first  production  of  Nous,  that  is,  of  the 
intelligence  they  speak  of,  is  an  untenable  and  im- 
possible opinion.  And  let  us  see  how  the  matter 
stands  with  respect  to  the  rest  [of  the  ^ons]. 
For  they  maintain  that  Logos  and  Zoe  were  sent 
forth  by  him  (i.e..  Nous)  as  fashioners  of  this 
Pleroma ;  while  they  conceive  of  an  emission 
of  Logos,  that  is,  the  \\'ord  after  the  analogy 
of  human  feelings,  and  rashly  form  conjectures 
respecting  God,  as  if  they  had  discovered  some- 
thing wonderful  in  their  assertion  that  Logos  was 
produced  by  Nous.  All  indeed  have  a  clear 
perception  that  this  may  be  logically  afifirnied 
with  respect  to  men.'  But  in  Him  who  is  God 
over  all,  since  He  is  all  Nous,  and  all  Logos,  as 
I  have  said  before,  and  has  in  Himself  nothing 
more  ancient  or  late  than  another,  and  nothing 


'  That  is,  in  human  beings  no  doubt,  thought  (Nous)  precedes 
speech  (Logos/. 


at  variance  with  another,  but  continues  altogether 
equal,  and  similar,  and  homogeneous,  there  is  no 
longer  ground  for  conceiving  of  such  production 
in  the  order  which  has  been  mentioned.  Just  as 
he  does  not  err  who  declares  that  God  is  all 
vision,  and  all  hearing  (for  in  what  manner  He 
sees,  in  that  also  He  hears  ;  and  in  what  manner 
He  hears,  in  that  also  He  sees),  so  also  he  who 
affirms  that  He  is  all  intelligence,  and  all  word, 
and  that,  in  whatever  respect  He  is  intelligence, 
in  that  also  He  is  word,  and  that  this  Nous  is 
His  Logos,  will  still  indeed  have  only  an  inade- 
quate conception  of  the  Father  of  all,  but  will 
entertain  far  more  becoming  [thoughts  regard- 
ing Him]  than  do  those  who  transfer  the  gen- 
eration of  the  word  to  which  men  gave  utterance 
to  the  eternal  ^Vord  of  God,  assigning  a  begin- 
ning and  course  of  production  [to  Him],  even 
as  they  do  to  their  own  word.  And  in  what 
respect  will  the  ^^'ord  of  God  —  yea,  rather  God 
Himself,  since  He  is  the  Word  —  differ  from  the 
word  of  men,  if  He  follows  the  same  order  and 
process  of  generation? 

9.  They  have  fallen  into  error,  too,  respecting 
Zoe,  by  maintaining  that  she  was  produced  in 
the  sixth  place,  when  it  behoved  her  to  take 
precedence  of  all  [the  rest],  since  God  is  life, 
and  incorruption,  and  truth.  And  these  and 
such  like  attributes  have  not  been  produced 
according  to  a  gi-adual  scale  of  descent,  but  they 
are  names  of  those  perfections  which  always 
exist  in  God,  so  far  as  it  is  possible  and  proper 
for  men  to  hear  and  to  speak  of  God.  For 
with  the  name  of  God  the  following  words  will 
harmonize  :  intelligence,  word,  life,  incorruption, 
truth,  wisdom,  goodness,  and  such  like.  And 
neither  can  any  one  maintain  that  intelligence 
is  more  ancient  than  life,  for  intelligence  itself  is 
life ;  nor  that  life  is  later  than  intelligence,  so 
that  He  who  is  the  intellect  of  all,  that  is  God, 
should  at  one  time  have  been  destitute  of  life. 
But  if  they  aflfirm  that  Hfe  was  indeed  [pre- 
viously] in  the  Father,  but  was  produced  in  the 
sixth  place  in  order  that  the  Word  might  live, 
surely  it  ought  long  before,  [according  to  such 
reasoning,]  to  have  been  sent  forth,  in  the  fourth 
place,  that  Nous  might  have  life  ;  and  still  fur- 
ther, even  before  Him,  [it  should  have  been] 
with  Bythus,  that  their  Bythus  might  live.  For 
to  reckon  Sige,  indeed,  along  with  their  Propa- 
tor,  and  to  assign  her  to  Him  as  His  consort, 
while  they  do  not  join  Zoe  to  the  number,  —  is 
not  this  to  surpass  all  other  madness? 

10.  Again,  as  to  the  second  production  which 
proceeds  from  these  [.^^lons  who  have  been 
mentioned], — that,  namely,  of  Homo  and  Ec- 
clesia,  —  their  very  fathers,  falsely  styled  Gnos- 
tics, strive  among  themselves,  each  one  seeking 
to  make  good  his  own  o])inions,  and  thus 
convicting  themselves  of  beintf  wicked  thieves. 


Z7^ 


IREN/EUS   AGAINST   HERESIES. 


They  maintain  that  it  is  more  suitable  to  [the 
theory  of]  production  —  as  being,  in  fact,  truth- 
hke  —  that  the  Word  was  produced  by  man,  and 
not  man  by  the  Word ;  and  that  man  existed 
prior  to  the  Word,  and  that  this  is  really  He 
who  is  God  over  all.  And  thus  it  is,  as  I  have 
previously  remarked,  that  heaping  together  with 
a  kind  of  plausibility  all  human  feelings,  and 
mental  exercises,  and  formation  of  intentions, 
and  utterances  of  words,  they  have  lied  with  no 
plausibility  at  all  against  God.  For  while  they 
ascribe  the  things  which  happen  to  men,  and 
whatsoever  they  recognise  themselves  as  expe- 
riencing, to  the  divine  reason,  they  seem  to 
those  who  are  ignorant  of  God  to  make  state- 
ments suitable  enough.  And  by  these  human 
passions,  drawing  away  their  intelligence,  while 
they  describe  the  origin  and  production  of  the 
Word  of  God  in  the  fifth  place,  they  assert  that 
thus  they  teach  wonderful  mysteries,  unspeakable 
and  sublime,  known  to  no  one  but  themselves. 
It  was,  [they  affirm,]  concerning  these  that  the 
Lord  said,  "  Seek,  and  ye  shall  find,"  '  that  is, 
that  they  should  inquire  how  Nous  and  Aletheia 
proceeded  from  Bythus  and  Sige  ;  whether  Logos 
and  Zoe  again  derive  their  origin  from  these  ; 
and  then,  whether  Anthropos  and  Ecclesia  pro- 
ceed from  Logos  and  Zoe. 

CHAP.  XIV. VALENTINUS  AND  HIS  FOLLOWERS  DE- 
RIVED THE  PRINCIPLES  OF  THEIR  SYSTEM  FROM 
THE  HEATHEN  ;   THE  NAMES  ONLY  ARE  CHANGED. 

I.  Much  more  like  the  truth,  and  more  pleas- 
ing, is  the  account  which  Antiphanes,-  one  of 
the  ancient  comic  poets,  gives  in  his  Theogony 
as  to  the  origin  of  all  things.  For  he  speaks  of 
Chaos  as  being  produced  from  Night  and 
Silence ;  relates  that  then  Love  ^  sprang  from 
Chaos  and  Night ;  from  this  again.  Light ;  and 
that  from  this,  in  his  opinion,  were  derived  all 
the  rest  of  the  first  generation  of  the  gods. 
After  these  he  next  introduces  a  second  genera- 
tion of  gods,  and  the  creation  of  the  world  ; 
then  he  narrates  the  formation  of  mankind  by 
the  second  order  of  the  gods.  These  men  (the 
heretics),  adopting  this  fable  as  their  own,  have 
ranged  their  opinions  round  it,  as  if  by  a  sort  of 
natural  process,  changing  only  the  names  of  the 
things  referred  to,  and  setting  forth  the  very 
same  beginning  of  the  generation  of  all  things, 
and  their  production.  In  place  of  Night  and 
Silence  they  substitute  Bythus  and  Sige  ;  instead 
of  Chaos,  they  put  Nous ;  and  for  Love  (by 
whom,  says  the  comic  poet,  all  other  things  were 


'  Matt.  vii.  7. 

2  Nothing  is  known  of  this  writer.  Several  of  the  same  name  are 
mentioned  by  the  ancients,  but  to  none  of  them  is  a  work  named 
Tkcogonia  ascribed.  He  is  supposed  to  be  the  same  poet  as  is  cited  by 
Athcnaius,  but  that  writer  quotes  from  a  work  styled  '  Ai^poStVi;?  ■yoi'at. 

3  The  Latin  is  "  Cupidinem;  "  and  Harvey  here  refers  to  Aris- 
totle, who  "  quotes  the  authority  of  Hesiod  and  Parmenides  as  saying 
that  Love  is  the  eternal  intellect,  reducing  Chaos  into  order." 


set  in  order)  they  have  brought  forward  the 
Word  ;  while  for  the  primary  and  greatest  gods 
they  have  formed  the  ^ons ;  and  in  place  of 
the  secondary  gods,  they  tell  us  of  that  creation 
by  their  mother  which  is  outside  of  the  Pleroma, 
calling  it  the  second  Ogdoad.  They  proclaim 
to  us,  like  the  writer  referred  to,  that  from  this 
(Ogdoad)  came  the  creation  of  the  world  and 
the  formation  of  man,  maintaining  that  they 
alone  are  acquainted  with  these  ineffable  and 
unknown  mysteries.  Those  things  which  are 
everywhere  acted  in  the  theatres  by  comedians 
with  the  clearest  voices  they  transfer  to  their 
own  system,  teaching  them  undoubtedly  through 
means  of  the  same  arguments,  and  merely 
changing  the  names. 

2.  And  not  only  are  they  convicted  of  bringing 
forwaid,  as  if  their  own  [original  ideas],  those 
things  which  are  to  be  found  among  the  comic 
poets,  but  they  also  bring  together  the  things 
which  have  been  said  by  all  those  who  were 
ignorant  of  God,  and  who  are  termed  philoso- 
phers ;  and  sewing  together,  as  it  were,  a  motley 
garment  out  of  a  heap  of  miserable  rags,  they 
have,  by  their  subtle  manner  of  expression,  fur- 
nished themselves  with  a  cloak  which  is  really 
not  their  own.  They  do,  it  is  true,  introduce  a 
new  kind  of  doctrine,  inasmuch  as  by  a  new  sort 
of  art  it  has  been  substituted  [for  the  old]. 
Yet  it  is  in  reality  both  old  and  useless,  since 
these  very  opinions  have  been  sewed  together 
out  of  ancient  dogmas  redolent  of  ignorance 
and  irreligion.  For  instance,  Thales  •♦  of  IMiletus 
afiirmed  that  water  was  the  generative  and  ini- 
tial principle  of  all  things.  Now  it  is  just  the 
same  thing  whether  we  say  water  or  Bythus. 
The  poet  Homer,^  again,  held  the  opinion  that 
Oceanus,  along  with  mother  Tethys,  was  the 
origin  of  the  gods  :  this  idea  these  men  have 
transferred  to  Bythus  and  Sige.  Anaximander 
laid  it  down  that  infinitude  is  the  first  principle 
of  all  things,  having  seminally  in  itself  the  gener- 
ation of  them  all,  and  from  this  he  declares  the 
immense  worlds  [which  exist]  were  formed : 
this,  too,  they  have  dressed  up  anew,  and  re- 
ferred to  Bythus  and  their  ^ons.  Anaxagoras, 
again,  who  has  also  been  surnamed  "  Atheist," 
gave  it  as  his  opinion  that  animals  were  formed 
from  seeds  falling  down  from  heaven  upon  earth. 
This  thought,  too,  these  men  have  transferred 
to  "  the  seed "  of  their  Mother,  which  they 
maintain  to  be  themselves  ;  thus  acknowledging 
at  once,  in  the  judgment  of  such  as  are  possessed 
of  sense,  that  they  themselves  are  the  offspring 
of  the  irreligious  Anaxagoras. 

3.  Again,  adopting  the  [ideas  of]  shade  and 
vacuity   from   Democritus   and   Epicurus,   they 


*  Compare,  on  the  opinions  of  the  philosophers  referred  to  in  this 
chapter,  Hippolytus,  Phitosoph.,  book  i. 
5  Iliad,  xiv.  201;  vii.  gg. 


IREN^US   AGAINST   HERESIES. 


377 


have  fitted  these  to  their  own  views,  following 
upon  those  [teachers]  who  had  already  talked 
a  great  deal  about  a  vacuum  and  atoms,  the  one 
of  which  they  called  that  which  is,  and  the  other 
that  which  is  not.  In  like  manner,  these  men 
call  those  things  which  are  within  the  Pleroma 
real  existences,  just  as  those  philosophers  did 
the  atoms  ;  while  they  maintain  that  those  which 
are  without  the  Pleroma  have  no  true  existence, 
even  as  those  did  respecting  the  vacuum.  They 
have  thus  banished  themselves  in  this  world 
(since  they  are  here  outside  of  the  Pleroma) 
into  a  place  which  has  no  existence.  Again, 
when  they  maintain  that  these  things  [below] 
are  images  of  those  which  have  a  true  existence 
[above],  they  again  most  manifestly  rehearse 
the  doctrine  of  Democritus  and  Plato.  For 
Democritus  was  the  first  who  maintained  that 
numerous  and  diverse  figures  were  stamped,  as 
it  were,  with  the  forms  [of  things  above],  and 
descended  from  universal  space  into  this  world. 
But  Plato,  for  his  part,  speaks  of  matter,  and 
exemplar,'  and  God.  These  men,  following 
those  distinctions,  have  styled  what  he  calls 
ideas,  and  exemplar,  the  i??iages  of  those  things 
which  are  above  ;  while,  through  a  mere  change 
of  name,  they  boast  themselves  as  being  discov- 
erers and  contrivers  of  this  kind  of  imaginary 
fiction. 

4.  This  opinion,  too,  that  they  hold  the  Creator 
formed  the  world  out  of  previously  existing  mat- 
ter, both  Anaxagoras,  Empedocles,  and  Plato  ex- 
pressed before  them ;  as,  forsooth,  we  learn  they 
also  do  under  the  inspiration  of  their  Mother. 
Then  again,  as  to  the  opinion  that  everything  of 
necessity  passes  away  to  those  things  out  of  which 
they  maintain  it  was  also  formed,  and  that  God 
is  the  slave  of  this  necessity,  so  that  He  cannot 
impart  immortality  to  what  is  mortal,  or  bestow 
incorruption  on  what  is  coriruptible,  but  every 
one  passes  into  a  substance  similar  in  nature  to 
itself,  both  those  who  are  named  Stoics  from  the 
portico  (oToa),  and  indeed  all  that  are  ignorant 
of  God.  poets  and  historians  alike,  make  the 
same  affirmation.^  Those  [heretics]  who  hold 
the  same  [system  of]  infidelity  have  ascribed, 
no  doubt,  their  own  proper  region  to  spiritual 
beings,  —  that,  namely,  which  is  within  the  Ple- 
roma, but  to  animal  beings  the  intermediate 
space,  while  to  corporeal  they  assign  that  which 
is  material.  And  they  assert  that  God  Himself 
can  do  no  otherwise,  but  that  every  one  of  the 
[different  kinds  of  substance]  mentioned  passes 


'  The  Latin  has  here  exemplum,  corresponding  doubtless  to 
irapaBiLyfj-a.,  and  referring  to  those  c6cat  of  all  things  which  Plato 
supposed  to  have  existed  for  ever  in  the  divine  mind. 

-  [Our  author's  demonstration  of  the  essential  harmony  of  Gnos- 
ticism with  the  old  mythologies,  and  the  philosophies  of  the  heathen, 
explains  the  hold  it  seems  to  have  gained  among  nominal  converts 
to  Christianity-,  and  also  the  necessity  for  a  painstaking  refutation 
of  what  seem  to  us  mere  absurdities.  The  great  merit  of  Irenaeus 
is  thus  illustrated:  he  gave  the  death-blow  to  heathenism  in  extir- 
pating heresy.] 


away  to  those  things  which  are    of  the   same 
nature  [with  itself]. 

5.  Moreover,  as  to  their  saying  that  the  Saviour 
was  formed  out  of  all  the  zEons,  by  every  one  of 
them  depositing,  so  to  speak,  in  Him  his  own 
special  flower,  they  bring  forward  nothing  new 
that  may  not  be  found  in  the  Pandora  of -Hesiod. 
Vox  what  he  says  respecting  her,  these  men  in- 
sinuate concerning  the  Sa\'iour,  bringing  Him 
before  us  as  Pandoros  (All-gifted),  as  if  each  of 
the  ^ons  had  bestowed  on  Him  what  He  pos- 
sessed in  the  greatest  perfection.  Again,  their 
opinion  as  to  the  indifference  of  [eating  of]  meats 
and  other  actions,  and  as  to  their  thinking  that, 
from  the  nobility  of  their  nature,  they  can  in  no 
degree  at  all  contract  pollution,  whatever  they  eat 
or  perform,  they  have  derived  it  from  the  Cynics, 
since  they  do  in  fact  belong  to  the  same'  society 
as  do  these  [philosophers].  They  also  strive  to 
transfer  to  [the  treatment  of  matters  of]  faith 
that  hairsplitting  and  subtle  mode  of  handling 
questions  which  is,  in  fact,  a  copying  of  Aristotle. 

6.  Again,  as  to  the  desire  they  exhibit  to  refer 
this  whole  universe  to  numbers,  they  have  learned 
it  from  the  Pythagoreans.  For  these  were  the 
first  who  set  forth  numbers  as  the  initial  principle 
of  all  things,  and  [described]  that  initial  prin- 
ciple of  theirs  as  being  both  equal  and  unecjual, 
out  of  which  [two  properties]  they  conceived 
that  both  things  sensible  ^  and  immaterial  derived 
their  origin.  And  [they  held]  that  one  set  of 
first  principles  +  gave  rise  to  the  matter  [of 
things],  and  another  to  their  form.  They  affirm 
that  from  these  first  principles  all  things  have 
been  made,  just  as  a  statue  is  of  its  metal  and  its 
special  form.  Now,  the  heretics  have  adapted  this 
to  the  things  which  are  outside  of,  the  Pleroma. 
The  [Pythagoreans]  maintained  that  the  5  prin- 
ciple of  intellect  is  proportionate  to  the  energy 
wherewith  mind,  as  a  recipient  of  the  compre- 
hensible, pursues  its  inquiries,  until,  worn  out,  it 
is  resolved  at  length  in  the  Indivisible  and  One. 
They  further  affirm  that  Hen — that  is,  One  — 
is  the  first  principle  of  all  things,  and  the  sub- 
stance of  all  that  has  been  formed.  From  this 
again  proceeded  the  Dyad,  the  Tetrad,  tlie  Pen- 
tad, and  the  manifold  generation  of  the  others. 
These  things  the  heretics  repeat,  word  for  word, 
with  a  reference  to  their  Pleroma  and  Bythus. 


3  The  Latin  text  reads  "  sensibilia  et  insensata ;  "  but  these  words,  as 
Har\'ey  observes,  must  be  the  translation  of  aiaOrjTa  xai  avaiaSr^Ta,  — 
"  the  former  referring  to  material  objects  of  sense,  the  latter  tQ  the 
immaterial  world  of  intellect." 

■•  This  clause  is  verj'  obscure,  and  we  are  not  sure  if  the  above 
rendering  brings  out  the  real  meaning  of  the  author.  Harvey  takes 
a  different  view  of  it,  and  supposes  the  original  Greek  to  have  been, 
KaX  aAAa5  fi-kv  t^?  i/TrocrTacreuis  apxa^  iivai  aAAa?  6e  t^?  aiaSijo-euiT 
KoX  TJ)?  oiKTia?.  He  then  remarks:  "The  reader  will  observe  that 
the  word  u7ro<n-a<ri?  here  means  inteUeciiial  substance,  oiinia.  via- 
terial;  as  in  V.  c.  ult.  The  meaning  therefore  of  the  sentence  will 
be,  And  they  affirmed  that  the  first  f>rinciplcs  of  hitellcctiial 
substance  and  of  sensible  and  material  existence  7uere  diverse, 
viz.,  unity  was  the  exponent  of  the  first,  duality  of  the  second." 

5  W\  the  editors  confess  the  above  sentence  hopelessly  obscure. 
We  have  given  Harvey's  conjectural  translation. 


37^ 


IREN^US   AGAINST    HERESIES. 


From  the  same  source,  too,  they  strive  to  bring 
into  vogue  those  conjunctions  which  proceed 
from  unity.  Marcus  boasts  of  such  views  as  if 
they  were  his  own,  and  as  if  he  were  seen  to  have 
discovered  something  more  novel  than  others, 
while  he  simply  sets  forth  the  Tetrad  of  Pythag- 
oras as  the  originating  principle  and  mother  of 
all  things. 

7.  But  I  will  merely  say,  in  opposition  to  these 
men  —  Did  all  those  who  have  been  mentioned, 
with  whom  you  have  been  proved  to  coincide  in 
expression,  know,  or  not  know,  the  truth?  If 
they  knew  it,  then  the  descent  of  the  Saviour 
into  this  world  was  superfluous.  For  why  [in 
that  case]  did  He  descend?  Was  it  that  He 
might  bring  that  truth  which  was  [already] 
known  to  the  knowledge  of  those  who  knew  it? 
If,  on  the  other  hand,  these  men  did  fio/  know 
it,  then  how  is  it  that,  while  you  express  your- 
selves in  the  same  terms  as  do  those  who  knew 
not  the  truth,  ye  boast  that  yourselves  alone 
possess  that  knowledge  which  is  above  all  things, 
although  they  who  are  ignorant  of  God  [like- 
wise] possess  it?  Thus,  then,  by  a  complete 
perversion  '  of  language,  they  style  ignorance 
of  the  truth  knowledge  :  and  Paul  well  says  [of 
them,  that  [they  make  use  of]  "  novelties  of 
words  of  false  knowledge."  -  For  that  knowl- 
edge of  theirs  is  truly  found  to  be  false.  If, 
however,  taking  an  impudent  course  with  respect 
to  these  points,  they  declare  that  men  indeed 
did  not  know  the  truth,  but  that  their  Mother,' 
the  seed  of  the  Father,  proclaimed  the  myste- 
ries of  truth  through  such  men,  even  as  also 
through  the  prophets,  while  the  Demiurge  was 
ignorant  [of  the  proceeding],  then  I  answer,  in 
the  first  place,  that  the  things  which  were  pre- 
dicted were  not  of  such  a  nature  as  to  be  intelli- 
gible to  no  one  ;  for  the  men  themselves  knew 
what  they  were  saying,  as  did  also  their  disciples, 
and  those  again  succeeded  these.  And,  in  the 
next  place,  if  either  the  Mother  or  her  seed  knew 
and  proclaimed  those  things  which  were  of  the 
truth  (and  the  Father'*  is  truth),  then  on  their 
theory  the  Saviour  spake  falsely  when  He  said, 
"  No  one  knoweth  the  Father  but  the  Son,"  5 
unless  indeed  they  maintain  that  their  seed  or 
Mother  is  No-one. 

8.  Thus  far,  then,  by  means  of  [ascribing  to 
their  y-Eons]  human  feelings,  and  by  the  fact  that 
they  largely  coincide  in  their  language  with 
many  of  those  who  are  ignorant  of  God,  they 
have  been  seen  plausibly  drawing  a  certain  num- 
ber away  [from  the  truth].     They  lead  them  on 


'  Literally,  "  antiphrasis." 

2  I  Tim.  vi.  20.  The  text  is,  "  Vocum  novitates  falsae  agnitionis," 
KaifO(|)ioi'tas  having  apparently  been  read  in  the  Greek  instead  of 
Ksvo^<avi.a.<;  as  in  Text.  Rec. 

3  Grabc  and  others  insert  "  vel  "  between  these  words. 

■•  It  seems  necessary  to  regard  these  words  as  parenthetical,  though 
the  point  is  overlooked  by  all  the  editors. 
5  Matt.  xi.  27. 


by  the  use  of  those  [expressions]  with  which 
they  have  been  familiar,  to  that  sort  of  discourse 
which  treats  of  all  things,  setting  forth  the  pro- 
duction of  the  Word  of  God,  and  of  Zoe,  and 
of  Nous,  and  bringing  into  the  world,  as  it  were, 
the  [successive]  emanations  of  the  Deity.  The 
views,  again,  which  they  propound,  without  either 
plausibility  or  parade,  are  simply  lies  from  begin- 
ning to  end.  Just  as  those  who,  in  order  to  lure 
and  capture  any  kind  of  animals,  place  their  ac- 
customed food  before  them,  gradually  drawing 
them  on  by  means  of  the  familiar  aliment,  until 
at  length  they  seize  it,  but,  when  they  have  taken 
them  captive,  they  subject  them  to  the  bitterest 
of  bondage,  and  drag  them  along  with  violence 
whithersoever  they  please  ;  so  also  do  these  men 
gradually  and  gently  persuading  [others],  by 
means  of  their  plausible  speeches,  to  accept  of 
the  emission  which  has  been  mentioned,  then 
bring  forward  things  which  are  not  consistent, 
and  forms  of  the  remaining  emissions  which  are 
not  such  as  might  have  been  expected.  They 
declare,  for  instance,  that  [ten]  ^  ^ons  were 
sent  forth  by  Logos  and  Zoe,  while  from  Anthro- 
pos  and  Ecclesia  there  proceeded  twelve,  al- 
though they  have  neither  proof,  nor  testimony, 
nor  probability,  nor  anything  whatever  of  such  a 
nature  [to  support  these  assertions]  ;  and  with 
equal  folly  and  audacity  do  they  wish  it  to  be 
believed  that  from  Logos  and  Zoe,  being  ^Eons, 
were  sent  forth  Bythus  and  Mixis,  Ageratos  and 
Henosis,  Autophyes  and  Hedone,  Acinetos  and 
Syncrasis,  Monogenes  and  Macaria.  Moreover, 
[as  they  affirm,]  there  were  sent  forth,  in  a  simi- 
lar way,  from  Anthropos  and  Ecclesia,  being 
yEons,  Paracletus  and  Pistis,  Patricos  and  Elpis, 
Metricos  and  Agape,  Ainos  and  Synesis,  Eccle- 
siasticus  and  Macariotes,  Theletos  and  Sophia. 

9.  The  passions  and  error  of  this  Sophia,  and 
how  she  ran  the  risk  of  perishing  through  her 
investigation  [of  the  nature]  of  the  Father,  as 
they  relate,  and  what  took  place  outside  of  the 
Pleroma,  and  from  what  sort  of  a  defect  they 
teach  that  the  Maker  of  the  world  was  produced, 
I  have  set  forth  in  the  preceding  book,  describ- 
ing in  it,  with  all  diligence,  the  opinions  of  these 
heretics.  [I  have  also  detailed  their  views]  re- 
specting Christ,  whom  they  describe  as  having 
been  produced  subsequently  to  all  these,  and 
also  regarding  Soter,  who,  [according  to  them,] 
derived  his  being  from  those  ^ons  who  were 
formed  within  the  Pleroma.''  But  I  have  of  ne- 
cessity mentioned  their  names  at  present,  that 
from  these  the  absurdity  of  their  falsehood  may 
be  made  manifest,  and  also  the  confused  nature 
of  the  nomenclature   they  have  devised.     For 


6  "  Decem  "  is  of  doubtful  authority. 

7  The  text  has  "  qui  in  labe  facti  sunt;  "  but,  according  to  Har- 
vey, "  the  sense  requires  TtKr\pui^o.Ti.  instead  of  iKTpuiixaTi.  in  the 
original." 


IREN/EUS   AGAINST    HERESIES. 


379 


they  themselves  detract  from  [the  dignity  of] 
their  .^ons  by  a  multitude  of  names  of  this  sort. 
They  give  out  names  plausible  and  credible  to 
the  heathen,  [as  being  similar]  to  those  who  are 
called  their  twelve  gods,'  and  even  these  they 
will  have  to  be  images  of  their  twelve  ^ons. 
But  the  images  [so  called]  can  produce  names 
[of  their  own]  much  more  seemly,  and  more 
powerful  through  their  etymology  to  indicate 
divinity  [than  are  those  of  their  fancied  proto- 
types]. 

CHAP.    XV.  —  NO  .'ACCOUNT  CAN  BE  GIVEN  OF  THESE 
PRODUCTIONS. 

1.  But  let  us  return  to  the  fore-mentioned 
question  as  to  the  production  [of  the  /Eons]. 
And,  in  the  first  place,  let  them  tell  us  the  rea- 
son of  the  production  of  the  /Eons  being  of  such 
a  kind  that  they  do  not  come  in  contact  with 
any  of  those  things  which  belong  to  creation. 
For  they  maintain  that  those  things  [above] 
were  not  made  on  account  of  creation,  but  crea- 
tion on  account  of  them  ;  and  that  the  former 
are  not  images  of  the  latter,  but  the  latter  of  the 
former.  As,  therefore,  they  render  a  reason  for 
the  images,  by  saying  that  the  month  has  thirty 
days  on  account  of  the  thirty  ^^ons,  and  the  day 
twelve  hours,  and  the  year  twelve  months,  on 
account  of  the  twelve  /Eons  which  are  within 
the  Pleroma,  with  other  such  nonsense  of  the 
same  kind,  let  them  now  tell  us  also  the  reason 
for  that  i)roduction  of  the  ^ons,  why  it  was  of 
such  a  nature,  for  what  reason  the  first  and  first- 
begotten  OgJoad  was  sent  forth,  and  not  a 
Pentad,  or  a  Triad,  or  a  Septenad,  or  any  one  of 
those  which  are  defined  by  a  different  number? 
Moreover,  how  did  it  come  to  pass,  that  from 
Logos  and  Zoe  were  sent  forth  ten  JEons,  and 
neither  more  nor  less ;  while  again  from  Anthro- 
pos  and  Ecclesia  proceeded  twelve,  although 
these  might  have  been  either  more  or  lees  nu- 
merous ? 

2.  And  then,  again,  with  reference  to  the 
entire  Pleroma,  what  reason  is  there  that  it 
should  be  divided  into  these  three  —  an  Ogdoad, 
a  Decad,  and  a  Duodecad  —  and  not  into  some 
other  number  different  from  these  ?  Moreover, 
with  respect  to  the  division  itself,  why  has  it 
been  made  into  three  parts,  and  not  into  four,  or 
five,  or  six,  or  into  some  other  number  among 
those  which  have  no  connection  with  such  num- 
bers -  as  belong  to  creation  ?  For  they  describe 
those  [."Eons  above]  as  being  more  ancient  than 
these  [created  things  below] ,  and  it  behoves  them 
to  possess  their  principle  [of  being]  in  them- 
selves, one  which  existed  before  creation,  and 


'  Viz.,  the  "  Dii  raajorum  gentium"  of  the  Gentiles. 

^  Referring  to  numbers  like  4,  5,  6,  which  do  not  correspond  to 
any  important  fact  in  creation,  as  7  e.g.,  does  to  the  number  of  the 
planets. 


not   after   the   pattern   of  creation,  all   exactly 
agreeing  as  to  the  point. ^ 

3.  The  account  which  we  give  of  creation  is 
one  harmonious  with  that  regular  order  [of  things 
prevailing  in  the  world],  for  this  scheme  of  ours 
is  adapted  to  the  ■♦  things  which  have  [actually] 
been  made  ;  but  it  is  a  matter  of  necessity  that 
they,  being  unable  to  assign  any  reason  belonging 
to  the  things  themselves,  with  regard  to  those 
beings  that  existed  before  [creation],  and  were 
perfected  by  themselves,  should  fall  into  the 
greatest  perplexity.  For,  as  to  the  points  on 
which  they  interrogate  us  as  knowing  nothing  of 
creation,  they  themselves,  when  questioned  in 
turn  respecting  the  Pleroma,  either  make  mention 
of  mere  human  feelings,  or  have  recourse  to  that 
sort  of  speech  which  bears  only  upon  that  har- 
mony observable  in  creation,  improperly  giving 
us  replies  concerning  things  which  are  secondary, 
arid  not  concerning  those  which,  as  they  main- 
tain, are  primary.  For  we  do  not  question  them 
concerning  that  harmony  which  belongs  to  crea- 
tion, nor  concerning  human  feelings  ;  but  because 
they  must  acknowledge,  as  to  their  octiform, 
deciform,  and  duodeciform  Pleroma  (the  image 
of  which  they  declare  creation  to  be),  that  their 
Father  formed  it  of  that  figure  vainly  and  thought- 
lessly, and  must  ascribe  to  Him  deformity,  if  He 
made  anything  without  a  reason.  Or,  again,  if 
they  declare  that  the  Pleroma  was  so  produced 
in  accordance  with  the  foresight  of  the  Father, 
for  the  sake  of  creation,  as  if  He  had  thus 
symmetrically  arranged  its  very  essence,  then  it 
follows  that  the  Pleroma  can  no  longer  be  re- 
garded as  having  been  formed  on  its  own  account, 
but  for  the  sake  of  that  [creation]  which  was  to 
be  its  image  as  possessing  its  likeness  (just  as 
the  clay  model  is  not  moulded  for  its  own  sake, 
but  for  the  sake  of  the  statue  in  brass,  or  gold,  or 
silver  about  to  be  formed),  then  creation  will 
have  greater  honour  than  the  Pleroma,  if,  for  its 
sake,  those  things  [above]  were  produced. 

CHAP.    XVI. THE  CREATOR  OF  THE  WORLD  EITHER 

PRODUCED  OF  HIMSELF  THE  IMAGES  OF  THINGS 
TO  BE  MADE,  OR  THE  PLEROMA  \V.\S  FORMED 
AFTER  THE  IMAGE  OF  SOME  PREVIOUS  SYSTEM  ; 
AND    SO    ON   AD    INFINITUM. 

I.  But  if  they  will  not  yield  assent  to  any  one 
of  these  conclusions,  since  in  that  case  they 
would  be  proved  by  us  as  incapable  of  rendering 
any  reason  for  such  a  production  of  their  Pleroma, 
they  will  of  necessity  be  shut  up  to  this  —  that 
they  confess  that,  above  the  Pleroma,  there  was 
some  other  system  more  spiritual  and  more  power- 
ful, after  the  image  of  which  their  Pleroma  was 

3  The  Latin  text  is  here  scarcely  intelligible,  and  is  variously 
pointed  by  the  editors. 

••  Harvey  e.xplains  "  his  "  as  here  denoting  "  in  his,"  but  we  are  at 
a  loss  to  know  how  he  would  translate  the  passage.  It  is  in  the  highest 
degree  obscure. 


38o 


IREN^EUS   AGAINST   HERESIES 


formed.  For  if  the  Demiurge  did  not  of  him- 
self construct  that  figure  of  creation  which  exists, 
but  made  it  after  the  form  of  those  things  which 
are  above,  then  from  whom  did  their  Bythus  — 
who,  to  be  sure,  brought  it  about  that  the  Pleroma 
should  be  possessed  of  a  configuration  of  this 
kind  —  receive  the  figure  of  those  things  which 
existed  before  Himself?  For  it  must  needs  be, 
either  that  the  intention  [of  creating]  dwelt  in 
that  god  who  made  the  world,  so  that  of  his  own 
power,  and  from  himself,  he  obtained  the  model 
of  its  formation ;  or,  if  any  departure  is  made 
from  this  being,  then  there  will  arise  a  necessity 
for  constantly  asking  whence  there  came  to  that 
one  who  is  above  him  the  configuration  of  those 
things  which  have  been  made  ;  what,  too,  was 
the  number  of  the  productions  ;  and  what  the 
substance  of  the  model  itself?  If,  however,  it 
was  in  the  power  of  Bythus  to  impart  of  himself 
such  a  configuration  to  the  Pleroma,  then  wliy 
may  it  not  have  been  in  the  power  of  the  Demi- 
urge to  form  of  himself  such  a  world  as  exists  ? 
And  then,  again,  if  creation  be  an  image  of  those 
things  [above],  why  should  we  not  affirm  that 
those  are,  in  turn,  images  of  others  above  them, 
and  those  above  these  again,  of  others,  and  thus 
go  on  supposing  innumerable  images  of  images? 

2.  This  difficulty  presented  itself  to  Basilides 
after  he  had  utterly  missed  the  truth,  and  was 
conceiving  that,  by  an  infinite  succession  of  those 
beings  that  were  formed  from  one  another,  he 
might  escape  such  perplexity.  When  he  had 
proclaimed  that  three  hundred  and  sixty-five 
heavens  were  formed  through  succession  and 
similitude  by  one  another,  and  that  a  manifest 
proof  [of  the  existence]  of  these  was  found  in 
the  number  of  the  days  of  the  year,  as  I  stated 
before  ;  and  that  above  these  there  was  a  power 
which  they  also  style  Unnameable,  and  its  dis- 
pensation —  he  did  not  even  in  this  way  escape 
such  perplexity.  For,  when  asked  whence  came 
the  image  of  its  confi.guration  to  that  heaven 
which  is  above  all,  and  from  which  he  wishes  the 
rest  to  be  regarded  as  having  been  formed  by 
means  of  succession,  he  will  say,  from  that  dis- 
pensation which  belongs  to  the  Unnameable. 
He  must  then  say,  either  that  the  Unspeakable 
formed  it  of  himself,  or  he  will  find  it  necessary 
to  acknowledge  that  there  is  some  other  power 
above  this  l)eing,  from  whom  his  unnameable  One 
derived  such  vast  numbers  of  configurations  as 
do,  according  to  him,  exist. 

3.  How  much  safer  and  more  accurate  a  course 
is  it,  then,  to  confess  at  once  that  which  is  true  : 
tliat  this  God,  the  Creator,  who  formed  the  world, 
is  the  only  God,  and  that  there  is  no  other  God 
besides  Him  —  He  Himself  receiving  from  Him- 
self the  model  and  figure  of  those  things  which 
have  been  made  —  than  that,  after  wearying  our- 
selves with  such  an  impious  and  circuitous  de- 


scription, we  should  be  compelled,  at  some  point 
or  another,  to  fix  the  mind  on  some  One,  and 
to  confess  that  from  Him  proceeded  the  con- 
figuration of  things  created. 

4.  As  to  the  accusation  brought  against  us  by 
the  followers  of  Valentinus,  when  they  declare 
that  we  continue  in  that  Hebdomad  which  is 
below,  as  if  we  could  not  lift  our  minds  on  high, 
nor  understand  those  things  which  are  above, 
because  we  do  not  accept  their  monstrous  as- 
sertions :  this  very  charge  do  the  followers  of 
Basilides  bring  in  turn  against  them,  inasmuch 
as  they  (the  Valentinians)  keep  circling  about 
those  things  which  are  below,  [going]  as  far  as 
the  first  and  second  Ogdoad,  and  because  they 
unskilfully  imagine  that,  immediately  after  the 
thirty  ^ons,  they  have  discovered  Him  who  is 
above  all  things  Father,  not  following  out  in 
thought  their  investigations  to  that  Pleroma 
which  is  above  the  three  hundred  and  sixty-five 
heavens,  which  '  is  above  forty-five  Ogdoads. 
And  any  one,  again,  might  bring  against  them 
the  same  charge,  by  imagining  four  thousand 
three  hundred  and  eighty  heavens,  or  ^ons, 
since  the  days  of  the  year  contain  that  number 
of  hours.  If,  again,  some  one  adds  also  the 
nights,  thus  doubling  the  hours  which  have  been 
mentioned,  imagining  that  [in  this  way]  he  has 
discovered  a  great  multitude  of  Ogdoads,  and  a 
kind  of  innumerable  company^  of  ^ons,  and 
thus,  in  opposition  to  Him  who  is  above  all  things 
Father,  conceiving  himself  more  perfect  than  all 
[others],  he  will  bring  the  same  charge  against 
all,  inasmuch  as  they  are  not  capable  of  rising 
to  the  conception  of  such  a  multitude  of  heavens 
or  yEons  as  he  has  announced,  but  are  either  so 
deficient  as  to  remain  among  those  things  which 
are  below,  or  continue  in  the  intermediate  space. 

CHAP.    XVII.  INQUIRY    INTO   THE    PRODUCflON    OF 

THE  .EONS  :  WHATEVER  ITS  SUPPOSED  NATURE, 
IT  IS  IN  EVERY  RESPECT  INCONSISTENT  ;  AND  ON 
THE  HYPOTHESIS  OF  THE  HERETICS,  EVEN  NOUS 
AND  THE  FATHER  HIMSELF  WOULD  BE  STAINED 
WITH    IGNORANCE. 

I.  That  system,  then,  which  has  respect  to 
their  Pleroma,  and  especially  that  part  of  it  which 
refers  to  the  primary  Ogdoad  being  thus  burdened 
with  so  great  contradictions  and  perplexities,  let 
me  now  go  on  to  examine  the  remainder  of  their 
scheme.  [In  doing  so]  on  account  of  their  mad- 
ness, I  shall  be  making  in(|uiry  respecting  things 
which  have  no  real  existence  ;  yet  it  is  necessary 
to  do  this,  since  the  treatment  of  this  subject  has 
been  entrusted  to  mc,  and  since  I  desire  all  men 


'  The  text  is  here  doubtful:  Harvey  proposes  to  read  "  qui "  in- 
stead of  "  quse,"  but  we  prefer  "  quod  "  with  Grabe.  The  meaning 
is,  that  three  hundred  and  sixty-five  is  more  than  forty-five  Ogdoads 
(45  X  8  =  360). 

^  "  Opcrositatcm,"  corresponding  to  TrpayixaT^iav,  lit.  ma}n(/ac- 
iure. 


IRENyEUS   AGAINST   HERESIES. 


381 


to  come  to  the  knowledge  of  the  truth,  as  well 
as  because  thou  thyself  hast  asked  to  receive 
from  me  full  and  complete  means  for  overturn- 
ing [the  views  of]  these  men. 

2.  I  ask,  then,  in  what  manner  were  the  rest 
of  the  yEons  produced?  Was  it  so  as  to  be 
united  with  Him  who  produced  them,  even  as 
the  solar  rays  are  with  the  sim  ;  or  was  it  actu- 
ally '  and  se])arately,  so  that  each  of  them  pos- 
sessed an  indei)endent  existence  and  his  own 
special  form,  just  as  has  a  man  from  another 
man,  and  one  herd  of  cattle  from  another? 
Or  was  it  after  the  manner  of  germination,  as 
branches  from  a  tree?  And  were  they  of  the 
same  substance  with  those  who  produced  them, 
or  did  they  derive  their  substance  from  some 
other  [kind  of]  substance?  Also,  were  they 
produced  at  the  same  time,  so  as  to  be  contem- 
poraries ;  or  after  a  certain  order,  so  that  some 
of  them  were  older,  and  others  younger  ?  And, 
again,  are  they  uncompounded  and  uniform,  and 
altogether  equal  and  similar  among  themselves, 
as  spirit  and  light  are  produced  ;  or  are  they  com- 
pounded and  different,  unlike  [to  each  other] 
in  their  members? 

3.  If  each  of  them  was  produced,  after  the 
manner  of  men,  actually  and  according  to  its 
own  generation,  then  either  those  thus  gen- 
erated by  the  Father  will  be  of  the  same  sub- 
stance with  Him,  and  similar  to  their  Author ;  or 
if^  they  appear  dissimilar,  then  it  must  of  neces- 
sity be  acknowledged  that  they  are  [formed  of 
some  different  substance.  Now,  if  the  beings  gen- 
erated by  the  Father  be  similar  to  their  Author, 
then  those  who  have  been  produced  must  re- 
main for  ever  impassible,  even  as  is  He  who 
produced  them ;  but  if,  on  the  other  hand,  they 
are  of  a  different  substance,  which  is  capable  of 
passion,  then  whence  came  this  dissimilar  sub- 
stance to  find  a  place  within  the  incorruptible 
Pleroma?  Further,  too,  according  to  this  prin- 
ciple, each  one  of  them  must  be  understood  as 
being  completely  separated  from  every  other, 
even  as  men  are  not  mixed  with  nor  united  the 
one  to  the  other,  but  each  having  a  distinct 
shape  of  his  own,  and  a  definite  sphere  of  ac- 
tion, while  each  one  of  them,  too,  is  formed  of 
a  particular  size,  —  qualities  characteristic  of  a 
body,  and  not  of  a  spirit.  Let  them  therefore 
no  longer  speak  of  the  Pleroma  as  being  spirit- 
ual, or  of  themselves  as  "  spiritual,"  if  indeed 
their  ^Eons  sit  feasting  with  the  Father,  just  as 
if  they  were  men,  and  He  Himself  is  of  such  a 
configuration  as  those  reveal  Him  to  be  who  were 
produced  by  Him. 

4.  If,  again,    the   .-^ons   were    derived   from 


'  Ejfficabiliter  in  the  Latin  text  is  thought  to  correspond  to 
ivtftyw'i  in  the  original  Greek. 

^  Si  is  inserted  by  most  of  the  editors;  and  although  Harvey 
argues  for  its  omission,  we  agree  with  Massuet  in  deeming  it  indis- 
pensable. 


Logos,  Logos  from  Nous,  and  Nous  from  By- 
thus,  just  as  lights  are  kindled  from  a  light  —  as, 
for  example,  torches  are  from  a  torch  —  then 
they  may  no  doubt  differ  in  generation  and  size 
from  one  another ;  but  since  they  are  of  the 
same  substance  with  the  Author  of  their  pro- 
duction, they  must  either  all  remain  for  ever 
impassible,  or  their  Father  Himself  must  partici- 
])ate  in  j^assion.  For  the  torch  which  has  been 
kindled  subse([uently  cannot  be  possessed  of  a 
different  kind  of  light  from  that  which  preceded 
it.  Wherefore  also  their  lights,  when  blended 
in  one,  return  to  the  original  identity,  since  that 
one  light  is  then  formed  which  has  existed  even 
from  the  l^eginning.  But  we  cannot  speak,  with 
respect  to  light  itself,  of  some  part  being  more 
recent  in  its  origin,  and  another  being  more  an- 
cient (for  the  whole  is  but  one  light)  ;  nor  can 
we  so  speak  even  in  regard  to  those  torches 
which  have  received  the  light  (for  these  are  all 
contemporary  as  respects  their  material  sub- 
stance, for  the  substance  of  torches  is  one  and 
the  same),  but  simply  as  to  [the  time  of]  its 
being  kindled,  since  one  was  lighted  a  little  while 
ago,  and  another  has  just  now  been  kindled. 

5.  The  defect,  therefore,  of  that  passion  which 
has  regard  to  ignorance,  will  either  attach  alike 
to  their  whole  Pleroma,  since  [all  its  members] 
are  of  the  same  substance  ;  and  the  Propator 
will  share  in  this  defect  of  ignorance  -»-  that  is, 
will  be  ignorant  of  Himself;  or,  on  the  other 
hand,  all  those  lights  which  are  within  the 
Pleroma  will  alike  remain  for  ever  impassible. 
Whence,  then,  comes  the  passion  of  the  young- 
est ^^on,  if  the  light  of  the  Father  is  that  from 
which  all  other  lights  have  been  formed,  and 
which  is  by  nature  impassible?  And  how  can 
one  ^on  be  spoken  of  as  either  younger  or 
older  among  themselves,  since  there  is  but  one 
light  in  the  entire  Pleroma?  And  if  any  one 
calls  them  stars,  they  will  all  nevertheless  appear 
to  participate  in  the  same  nature.  For  if  "  one 
star  differs  from  another  star  in  glory,"  ^  but  not 
in  quahties,  nor  substance,  nor  in  the  f.ict  of 
being  passible  or  impassible  ;  so  all  these,  since 
they  are  alike  derived  from  the  light  of  the 
Father,  must  either  be  naturally  impassible  and 
immutable,  or  they  must  all,  in  common  with 
the  light  of  the  Fatlier,  be  passible,  and  are  capa- 
ble of  the  varying  phases  of  corruption. 

6.  The  same  conclusion  will  follow,  although 
they  afiirm  that  the  production  of  /Eons  sprang 
from  Logos,  as  branches  from  a  tree,  since  Logos 
has  his  generation  from  their  Father.  For  all 
[the  /Eons]  are  formed  of  the  same  substance 
with  the  Father,  differing  from  one  another  only 
in  size,  and  not  in  nature,  and  filling  up  the 
greatness  of  the  Father,  even  as  the  fingers  com- 


3  1  Cor.  XV.  41. 


382 


IREN^US   AGAINST   HERESIES. 


plete  the  hand.  If  therefore  He  exists  in  passion 
and  ignorance,  so  must  also  those  ^ons  who 
have  been  generated  by  Him.  But  if  it  is  im- 
pious to  ascribe  ignorance  and  passion  to  the 
Father  of  all,  how  can  they  describe  an  JEon 
produced  by  Him  as  being  passible ;  and  while 
they  ascribe  the  same  impiety  to  the  very  wisdom 
(Sophia)  of  God,  how  can  they  still  call  them- 
selves religious  men? 

7.  If,  again,  they  declare  that  their  ^^ons  were 
sent  forth  just  as  rays  are  from  the  sun,  then, 
since  all  are  of  the  same  substance  and  sprung 
from  the  same  source,  all  must  either  be  capable 
of  passion  along  with  Him  who  produced  them, 
or  all  will  remain  impassible  for  ever.  For  they 
can  no  longer  maintain  that,  of  beings  so  pro- 
duced, some  are  impassible  and  others  passible. 
If,  then,  they  declare  all  impassible,  they  do 
themselves  destroy  their  own  argument.  For 
how  could  the  youngest  ^on  have  suffered  pas- 
sion if  all  were  impassible?  If,  on  the  other 
hand,  they  declare  that  all  partook  of  this  passion, 
as  indeed  some  of  them  venture  to  maintain, 
then,  inasmuch  as  it  originated  with  Logos,'  but 
flowed  onwards  to  Sophia,  they  will  thus  be 
convicted  of  tracing  back  the  passion  to  Logos, 
who  is  the^  Nous  of  this  Propator,  and  so  ac- 
knowledging the  Nous  of  the  Propator  and  the 
Father  Himself  to  have  experienced  passion. 
For  the  Father  of  all  is  not  to  be  regarded  as  a 
kind  of  compound  Being,  who  can  be  separated 
from  his  Nous  (mind),  as  I  have  already  shown  ; 
but  Nous  is  the  Father,  and  the  Father  Nous. 
It  necessarily  follows,  therefore,  both  that  he  who 
springs  from  Him  as  Logos,  or  rather  that  Nous 
himself,  since  he  is  Logos,  must  be  perfect  and 
impassible,  and  that  those  productions  which 
proceed  from  him,  seeing  that  they  are  of  the 
same  substance  with  himself,  should  be  perfect 
and  impassible,  and  should  ever  remain  similar 
to  him  who  produced  them. 

8.  It  cannot  therefore  longer  be  held,  as  these 
men  teach,  that  Logos,  as  occupying  the  third 
place  in  generation,  was  ignorant  of  the  Father. 
Such  a  thing  might  indeed  perhaps  be  deemed 
probable  in  the  case  of  the  generation  of  human 
beings,  inasmuch  as  these  frequently  know  noth- 
ing of  their  parents ;  but  it  is  altogether  impos- 
sible in  the  case  of  the  Logos  of  the  Father. 
For  if,  existing  in  the  Father,  he  knows  Him  in 
whom  he  exists  —  that  is,  is  not  ignorant  of 
himself —  then  those  productions  which  issue 
from  him  being  his  powers  (faculties),  and  always 
present  with  him,  will  not  be  ignorant  of  him 
who  emitted  them,  any  more  than  rays  [may  be 
supposed  to  be]  of  the  sun.     It  is  impossible. 


'  Comp.  i.  2,  2. 

*  It  seems  needless  to  insert  an  "  ct "  before  this  word,  as  Har- 
vey suggests,  or,  as  an  alternative,  to  strike  out  the  first  "  Nun  Pro- 
pa  toris." 


therefore,  that  the  Sophia  (wisdom)  of  God,  she 
who  is  within  the  Pleroma,  inasmuch  as  she  has 
been  produced  in  such  a  manner,  should  have 
fallen  under  the  influence  of  passion,  and  con- 
ceived such  ignorance.  But  it  is  possible  that  that 
Sophia  (wisdom)  who  pertains  to  [the  scheme] 
of  Valentinus,  inasmuch  as  she  is  a  production  of 
the  devil,  should  fall  into  every  kind  of  passion, 
and  exhibit  the  profoundest  ignorance.  For  when 
they  themselves  bear  testimony  concerning  their 
mother,  to  the  effect  that  she  was  the  otTspring 
of  an  erring  ^on,  we  need  no  longer  search  for 
a  reason  why  the  sons  of  such  a  mother  should 
be  ever  swimming  in  the  depths  of  ignorance. 

9.  I  am  not  aware  that,  besides  these  produc- 
tions [which  have  been  mentioned],  they  are 
able  to  speak  of  any  other ;  indeed,  they  have 
not  been  known  to  me  (although  I  have  had 
very  frequent  discussions  with  them  concerning 
forms  of  this  kind)  as  ever  setting  forth  any 
other  pecuhar  kind  of  being  as  produced  [in  the 
manner  under  consideration].  This  only  they 
maintain,  that  each  one  of  these  was  so  produced 
as  to  know  merely  that  one  who  produced  him, 
while  he  was  ignorant  of  the  one  who  immedi- 
ately preceded.  But  they  do  not  in  this  matter 
go  forward  [in  their  account]  with  any  kind  of 
demonstration  as  to  the  manner  in  which  these 
were  produced,  or  how  such  a  thing  could  take 
place  among  spiritual  beings.  For,  in  whatso- 
ever way  they  may  choose  to  go  forward,  they 
will  feel  themselves  bound  (while,  as  regards  the 
truth,  they  depart  ^  entirely  from  right  reason)  to 
proceed  so  far  as  to  maintain  that  their  Word, 
who  springs  from  the  Nous  of  the  Propator,  — 
to  maintain,  I  say,  that  he  was  produced  in  a 
state  of  degeneracy.  For  [they  hold]  that  per- 
fect Nous,  previously  begotten  by  the  perfect 
Bythus,  was  not  capable  of  rendering  that 
production  which  issued  from  him  perfect,  but 
[could  only  bring  it  forth]  utterly  blind  to  the 
knowledge  and  greatness  of  the  Father.  They 
also  maintain  that  the  Saviour  exhibited  an  em- 
blem of  this  mystery  in  the  case  of  that  man 
who  was  blind  from  his  birth ,•♦  since  the  iEon 
was  in  this  manner  produced  by  Monogenes 
blind,  that  is,  in  ignorance,  thus  falsely  ascribing 
ignorance  and  blindness  to  the  Word  of  God, 
who,  according  to  their  own  theory,  holds  the 
second  [place  of]  production  from  the  Propator. 
Admirable  sophists,  and  explorers  of  the  sublim- 
ities of  the  unknown  Father,  and  rehearsers  of 
those  super-celestial  mysteries  "  which  the  angels 
desire  to  look  into  !  "  5  —  that  they  may  learn 
that  from  the  Nous  of  that  Father  who  is  above 
all,  tlie  Word  was  produced  blind,  that  is,  igno- 
rant of  the  Father  who  produced  him  ! 


3  Some  read  "  caccutientes  "  instead  of  "  circumeuntes,"  as  above. 
<  John  ix.  I,  etc. 
S  I  Pet    i.  12. 


IRENyEUS   AGAINST    HERESIES. 


383 


10.  But,  ye  miserable  sophists,  how  could  the 
Nous  of  the  Father,  or  rather  the  very  Father 
Himself,  since  He  is  Nous  and  perfect  in  all 
things,  have  produced  his  own  Logos  as  an  im- 
perfect and  blind  ALon,  when  He  was  able  also  to 
produce  along  with  him  the  knowledge  of  the 
Father?  As  ye  affirm  that  Christ  was  generated  ' 
after  the  rest,  and  yet  declare  that  he  was  pro- 
duced perfect,  much  more  then  should  Logos, 
who  is  anterior  to  him  in  age,  be  produced  by 
the  same  Nous,  unquestionably  perfect,  and  not 
blind  ;  nor  could  he,  again,  have  produced  yEons 
still  blinder  than  himself,  until  at  last  your  Sophia, 
always  utterly  blinded,  gave  birth  to  so  vast  a 
body  of  evils.  And  your  Father  is  the  cause  of 
all  this  mischief;  for  ye  declare  the  magnitude 
and  power  of  your  Father  to  be  the  causes  of 
ignorance,  assimilating  Him  to  Bythus,  and  as- 
signing this  as  a  name  to  Him  who  is  the 
unnameable  Father.  But  if  ignorance  is  an  evil, 
and  ye  declare  all  evils  to  have  derived  their 
strength  from  it,  while  ye  maintain  that  the  great- 
ness and  power  of  the  Father  is  the  cause  of 
this  ignorance,  ye  do  thus  set  Him  forth  as  the 
author  of  [all]  evils.  For  ye  state  as  the  cause 
of  evil  this  fact,  that  [no  one]  could  contemplate 
His  greatness.  But  if  it  was  really  impossible  for 
the  Father  to  make  Himself  known  from  the  be- 
ginning to  those  [beings]  that  were  formed  by 
Him,  He  must  in  that  case  be  held  free  from 
blame,  inasmuch  as  He  coi^/d  not  remove  the 
ignorance  of  those  who  came  after  Him.  But  if, 
at  a  subsequent  period,  when  He  so  willed  it, 
He  could  take  away  that  ignorance  which  had 
increased  with  the  successive  productions  as  they 
followed  each  other,  and  thus  become  deeply 
seated  in  the  .-Flons,  much  more,  had  He  so 
willed  it  might  He  formerly  have  prevented  that 
ignorance,  which  as  yet  was  not,  from  coming 
into  existence. 

1 1 .  Since  therefore,  as  soon  as  He  so  pleased, 
He  did  become  known  not  only  to  the  ^ons, 
but  also  to  these  men  who  lived  in  these  latter 
times ;  but,  as  He  did  not  so  please  to  be  known 
from  the  beginning,  He  remained  unknown  — 
the  cause  of  ignorance  is,  according  to  you,  the 
will  of  the  Father.  For  if  He  foreknew  that 
these  things  would  in  future  happen  in  such  a 
manner,  why  then  did  He  not  guard  against  the 
ignorance  of  these  beings  before  it  had  obtained 
a  place  among  them,  rather  than  afterwards,  as 
if  under  the  influence  of  repentance,  deal  with  it 
through  the  production  of  Christ?  For  the 
knowledge  which  through  Christ  He  conveyed 
to  all.  He  might  long  before  have  imparted 
through  Logos,  who  was  also  the  first-begotten 


*  "  Postgenitum  quidem  reliquis,"  the  representative,  according  to 
Grabe,  of  aTro-yoroi'  y-iv  Aoittoi;  in  the  Greel^.  Hars'ey  remarks  that 
^^av  AoiTTMi'  would  have  been  better,  and  proposes  to  read  "  progeni- 
tum"  in  the  Latin;  but  we  do  not  see  any  necessity  for  change. 


of  Monogenes.  Or  if,  knowing  them  beforehand, 
He  willed  that  these  things  should  happen  [as 
they  have  done],  then  the  works  of  ignorance 
must  endure  for  ever,  and  never  pass  away.  For 
the  things  which  have  been  made  in  accordance 
with  the  will  of  your  Propator  must  continue 
along  with  the  will  of  Him  who  willed  thern  ;  or 
if  they  pass  away,  the  will  of  Him  also  who  de- 
creed that  they  should  have  a  being  will  pass 
away  along  with  them.  And  why  did  the  /Eons 
find  rest  and  attain  perfect  knowledge  through 
learning  [at  last]  that  the  Father  is  altogether  - 
incomprehensible?  They  might  surely  have 
possessed  this  knowledge  before  they  became 
involved  in  passion ;  for  the  greatness  of  the 
Father  did  not  suffer  diminution  from  the  begin- 
ning, so  that  these  might  ^  know  that  He  was 
altogether  incomprehensible.  For  if,  on  account 
of  His  infinite  greatness.  He  remained  unknown, 
He  ought  also  on  account  of  His  infinite  love  to 
have  preser\^ed  those  impassible  who  were  pro- 
duced by  Him,  since  nothing  hindered,  and 
expediency  rather  required,  that  they  should 
have  known  from  the  beginning  that  the  Father 
was  altogether  incomprehensible. 

CHAP.  XVIII. SOPHIA  \V.\S  NEVER  REALLY  IN  IG- 
NORANCE OR  PASSION  ;  HER  ENl'HYMESIS  COULD 
NOT  HAVE  BEEN  SEPARATED  FROM  HERSELF,  OR 
EXHIBITED    SPECIAL   TENDENCIES    OF    ITS    OWTSI. 

1.  How  can  it  be  regarded  as  othenvise  than 
absurd,  that  they  also  affirm  this  Sophia  (wisdom) 
to  have  been  involved  in  ignorance,  and  degen- 
eracy, and  passion  ?  For  these  things  are  alien 
and  contrary  to  wisdom,  nor  can  they  ever  be 
qualities  belonging  to  it.  For  wherever  there 
is  a  want  of  foresight,  and  an  ignorance  of  the 
course  of  utility,  there  wisdom  does  not  exist. 
Let  them  therefore  no  longer  call  this  suffering 
^on,  Sophia,  but  let  them  give  up  either  her 
name  or  her  sufferings.  And  let  them,  more- 
over, not  call  their  entire  Pleroma  spiritual,  if 
this  ^on  had  a  place  within  it  when  she  was 
involved  in  such  a  tumult  of  passion.  For  even 
a  vigorous  soul,  not  to  say  a  spiritual  substance, 
would  not  pass  through  any  such  experience. 

2.  And,  again,  how  could  her  Enthymesis, 
going  forth  [from  her]  along  with  the  passion, 
have  become  a  separate  existence  ?  For  Enthy- 
mesis (thought)  is  understood  in  connection 
with  some  person,  and  can  never  have  an  isolated 
existence  by  itself.  For  a  bad  Enthymesis  is 
destroyed  and  absorbed  by  a  good  one,  even  as 
a  state  of  disease  is  by  health.  What,  then, 
was  the  sort  of  Enthymesis  which  preceded  that 
of  passion?  [It  was  this]  :  to  investigate  the 
[nature   of]   the    Father,  and   to   consider  His 


2  "  Incapabilis  et  incomprehensibilis,"  corresponding  to  axwp'JTOs 
Kox  oKaTdATjjTTo?  in  the  Greek. 

3  Literally,  "  to  these  knowing,"  "  his  scientibus." 


M 


IREN/EUS    AGAINST    HERESIES. 


greatness.  But  what  did  she  afterwards  become 
persuaded  of,  and  so  was  restored  to  health? 
[This,  viz.],  that  the  Father  is  incomprehensible, 
and  that  He  is  past  finding  out.  It  was  not, 
then,  a  proper  feeling  that  she  wished  to  know 
the  Father,  and  on  this  account  she  became 
passible  ;  but  when  she  became  persuaded  that 
He  is  unsearchable,  she  was  restored  to  health. 
And  even  Nous  himself,  who  was  inquiring  into 
the  [nature  of)  the  Father,  ceased,  according  to 
them,  to  continue  his  researches,  on  learning 
that  the  Father  is  incomprehensible. 

3.  How  then  could  the  Enthymesis  separately 
conceive  passions,  which  themselves  also  were 
her  affections  ?  For  affection  is  necessarily  con- 
nected with  an  individual :  it  cannot  come  into 
being  or  exist  apart  by  itself.  This  opinion  [of 
theirs],  however,  is  not  only  untenable,  but  also 
opposed  to  that  which  was  spoken  by  our  Lord  : 
"  Seek,  and  ye  shall  find." '  For  the  Lord  renders 
His  disciples  perfect  by  their  seeking  after  and 
finding  the  Father  ;  but  that  Christ  of  theirs,  who 
is  abo\e,  has  rendered  them  perfect,  by  the  fact 
that  He  has  commanded  the  /Eons  not  to  seek 
after  the  Father,  persuading  them  that,  though 
they  should  labour  hard,  they  would  not  find 
Him.  And  they  ^  declare  that  they  themselves  are 
perfect,  by  the  fact  that  they  maintain  they  have 
found  their  Bythus ;  while  the  yEons  [have  been 
made  perfect]  through  means  of  this,  that  I/e  is 
unsearchable  who  was  inquired  after  by  them. 

4.  Since,  therefore,  the  Enthymesis  herself 
could  not  exist  separately,  apart  from  the  yEon, 
[it  is  obvious  that]  they  bring  forward  still  greater 
falsehood  concerning  her  passion,  when  they 
further  proceed  to  divide  and  separate  it  from 
her,  while  they  declare  that  it  was  the  substance 
of  matter.  As  if  God  were  not  light,  and  as  if 
no  Word  existed  who  could  convict  them,  and 
overthrow  their  wickedness.  For  it  is  certainly 
true,  that  whatsoever  the  ^Eon  thought,  that  she 
also  suffered ;  and  what  she  suffered,  that  she 
also  thought.  And  her  Enthymesis  was,  accord- 
ing to  them,  nothing  else  than  the  passion  of  one 
thinking  how  she  might  comprehend  the  incom- 
prehensible. And  thus  Enthymesis  (thought) 
was  the  passion ;  for  she  was  thinking  of  things 
impossible.  How  then  could  affection  and  pas- 
sion be  separated  and  set  apart  from  the  Enthy- 
mesis, so  as  to  become  the  substance  of  so  vast 
a  material  creation,  when  Enthymesis  herself 
was  the  passion,  and  the  passion  Enthymesis? 
Neither,  therefore,  can  Enthymesis  apart  from  the 
-^on,  nor  the  affections  apart  from  iMithymesis, 
separately  possess  substance  ;  and  thus  once  more 
their  system  breaks  down  and  is  destroyed. 

5.  But  how  did  it  come  to  pass  that  the  /Eon 


'  Matt.  vii.  7. 

2  It  seems  iiecessar>'  ;c  read  "  se  quidcm  "  instead  of  "  si  quidcm," 
as  in  the  mss. 


was  both  dissolved  [into  her  component  parts], 
and  became  subject  to  passion?  She  was  un- 
doubtedly of  the  same  substance  as  the  Pleroma  ; 
but  the  entire  Pleroma  was  of  the  Father.  Now, 
any  substance,  when  brought  in  contact  with 
what  is  of  a  similar  nature,  will  not  be  dissolved 
into  nothing,  nor  will  be  in  danger  of  perishing, 
but  will  rather  continue  and  increase,  such  as 
fire  in  fire,  spirit  in  spirit,  and  water  in  water ; 
but  those  which  are  of  a  contrary  nature  to 
each  other  do,  [when  they  meet,]  suffer  and  are 
changed  and  destroyed.  And,  in  like  manner,  if 
there  had  been  a  production  of  light,  it  would  not 
suffer  passion,  or  incur  any  danger  in  light  like 
itself,  but  would  rather  glow  with  the  greater 
brightness,  and  increase,  as  the  day  does  from 
[the  increasing  brilliance  of]  the  sun ;  for  they 
maintain  that  Bythus  [himself]  was  the  image 
of  their  father  ^  (Sophia) .  Whatever  animals  are 
alien  [in  habits]  and  strange  to  each  other,  or 
are  mutually  opposed  in  nature,  fall  into  dan- 
ger [on  meeting  together],  and  are  destroyed; 
whereas,  on  the  other  hand,  those  who  are  ac- 
customed to  each  other,  and  of  a  harmonious 
disposition,  suffer  no  peril  from  being  together 
in  the  same  place,  but  rather  secure  both  safety 
and  life  by  such  a  fact.  If,  therefore,  this  /Eon 
was  produced  by  the  Pleroma  of  the  same  sub- 
stance as  the  whole  of  it,  she  could  never  have 
undergone  change,  since  she  was  consorting  with 
beings  similar  to  and  familiar  with  herself,  a 
spiritual  essence  among  those  that  were  spiritual. 
For  fear,  terror,  passion,  dissolution,  and  such 
like,  may  perhaps  occur  through  the  struggle  of 
contraries  among  such  beings  as  we  are,  who  are 
possessed  of  bodies  ;  but  among  spiritual  beings, 
and  those  that  have  the  light  diffused  among 
them,  no  such  calamities  can  possibly  happen. 
But  these  men  appear  to  me  to  have  endowed 
their  ^on  with  the  [same  sort  of]  passion  as 
belongs  to  that  character  in  the  comic  poet 
Menander,'*  who  was  himself  deeply  in  love,  but 
an  object  of  hatred  [to  his  beloved].  For  those 
who  have  invented  such  opinions  have  rather 
had  an  idea  and  mental  conception  of  some 
unhappy  lover  among  men,  than  of  a  spiritual 
and  divine  substance. 

6.  Moreover,  to  meditate  how  to  search  into 
[the  nature  of]  the  perfect  Father,  and  to  have 
a  desire  to  exist  within  Him,  and  to  have  a  com- 
prehension of  His  [greatness],  could  not  entail 
the  stain  of  ignorance  or  passion,  and  that  upon 
a  spiritual  /Eon ;  but  would  rather  [give  rise  to] 
perfection,  and  impassibility,  and  truth.  For 
they  do  not  say  that  even  they,  though  they  be 
but  men,  by  meditating  on  Him  who  was  before 


3  AlthouKh  Sophia  was  a  feminine  JEon,  she  was  regarded  as  being 
the  father  of  Enthymesis,  who  again  was  the  mother  of  the  Valen- 
tinians. 

*  Stieren  refers  for  this  allusion  to  Mcineke's  edition  of  the  Re- 
liquioe  Menan.  et  fhilein.,  p.  116. 


IREN^US   AGAINST   HERESIES. 


185 


them,  —  and  while  now,  as  it  were,  comprehend- 
ing the  perfect,  and  being  placed  within  the 
knowledge  of  Him,  —  are  thus  involved  in  a 
I)assion  of  perplexity,  but  rather  attain  to  the 
knowledge  and  apprehension  of  truth.  P'or  they 
affirm  that  the  Saviour  said,  "  Seek,  and  ye  shall 
find,"  to  His  disciples  with  this  view,  that  they 
should  seek  after  Him  who,  by  means  of  imagi- 
nation, has  been  conceived  of  by  them  as  being 
above  the  Maker  of  all  —  the  ineffable  Bythus  ; 
and  they  desire  themselves  to  be  regarded  as 
"  the  perfect,"  because  they  have  sought  and 
found  the  perfect  One,  while  they  are  still  on 
earth.  Yet  they  declare  that  that  ^on  who  was 
within  the  Pleroma,  a  wholly  spiritual  being,  by 
seeking  after  the  Propator,  and  endeavouring  to 
find  a  place  within  His  greatness,  and  desiring 
to  have  a  comprehension  of  the  truth  of  the 
Father,  fell  down  into  [the  endurance  of]  pas- 
sion, and  such  a  passion  that,  unless  she  had 
met  with  that  Power  who  upholds  all  things, 
she  would  have  been  dissolved  into  the  general 
substance  [of  the  ^Eons],  and  thus  come  to  an 
end  of  her  [personal]  existence. 

7.  Absurd  is  such  presumption,  and. truly  an 
opinion  of  men  totally  destitute  of  the  truth. 
For,  that  this  ^on  is  superior  to  themselves, 
and  of  greater  antiquity,  they  themselves  ac- 
knowledge, according  to  their  own  system,  when 
they  affirm  that  they  are  the  fruit  of  the  Enthy- 
mesis  of  that  ^on  who  suffered  passion,  so  that 
this  JEon  is  the  father  of  their  mother,  that  is, 
their  own  grandfather.  And  to  them,  the  later 
grandchildren,  the  search  after  the  Father  brings, 
as  they  m,aintain,  truth,  and  perfection,  and  es- 
tablishment, and  deliverance  from  unstable  mat- 
ter, and  reconciliation  to  the  Father ;  but  on 
their  grandfather  this  same  search  entailed  igno- 
rance, and  passion,  and  terror,  and  perplexity, 
from  which  [disturbances]  they  also  declare  that 
the  substance  of  matter  was  formed.  To  say, 
therefore,  that  the  search  after  and  investigation 
of  the  perfect  ^ather,  and  the  desire  for  com- 
munion and  union  with  Him,  were  things  quite 
beneficial  to  them,  but  to  an  ^on,  from  whom 
also  they  derive  their  origin,  these  things  were 
the  cause  of  dissolution  and  destruction,  how 
can  such  assertions  be  otherwise  viewed  than 
as  totally  inconsistent,  foolish,  and  irrational? 
Those,  too,  who  listen  to  these  teachers,  truly 
blind  themselves,  while  they  possess  blind  guides, 
justly  [are  left  to]  fall  along  with  them  into  the 
gulf  of  ignorance  which  lies  below  them. 

CHAP.    XIX. ABSURDITIES  OF  THE    HERETICS  AS  TO 

THEIR  OWN  ORIGIN  :  THEIR  OPINIONS  RESPECTING 
THE  DEMIURGE  SHOWN  TO  BE  EQUALLY  UNTENA- 
BLE AND  RIDICULOUS. 

I.  But  what  sort  of  talk  also  is  this  concerning 
their  seed  —  that  it  was  conceived  by  the  mother 


according  to  the  configuration  of  those  angels 
who  wait  upon  the  Saviour,  —  shapeless,  without 
form,  and  imperfect ;  and  that  it  was  deposited 
in  the  Demiurge  without  his  knowledge,  in  order 
that  through  his  instrumentality  it  might  attain  to 
perfection  and  form  in  that  soul  which  he  had, 
[so  to  speak,]  filled  with  seed?  This  is  to  af- 
firm, in  the  first  place,  that  those  angels  who 
wait  ui)on  their  Saviour  are  imperfect,  and  with- 
out figure  or  form  ;  if  indeed  that  which  was 
conceived  according  to  their  appearance  was 
generated  any  such  kind  of  being  [as  has  been 
described] . 

2.  Then,  in  the  next  place,  as  to  their  saying 
that  the  Creator  was  ignorant  of  that  deposit  of 
seed  which  took  place  into  him,  and  again,  of  that 
impartation  of  seed  which  was  made  by  him  to 
man,  their  words  are  futile  and  vain,  and  are  in 
no  way  susceptible  of  proof.  For  how  could 
he  have  been  ignorant  of  it,  if  that  seed  had  pos- 
sessed any  substance  and  peculiar  properties? 
If,  on  the  other  hand,  it  was  without  substance 
and  without  quality,  and  so  was  really  nothing, 
then,  as  a  matter  of  course,  he  was  ignorant  of 
it.  For  those  things  which  have  a  certain  mo- 
tion of  their  own,  and  quality,  either  of  heat,  or 
swiftness,  or  sweetness,  or  which  differ  from 
others  in  brilliance,  do  not  escape  the  notice 
even  of  men,  since  they  mingle  in  the  sphere  of 
human  action :  far  less  can  they  [be  hidden 
from]  God,  the  Maker  of  this  universe.  With 
reason,  however,  [is  it  said,  that]  their  seed  was 
not  known  to  Him,  since  it  is  without  any  quality 
of  general  utility,  and  without  the  substance  requi- 
site for  any  action,  and  is,  in  fact,  a  pure  nonentity. 
It  really  seems  to  me,  that,  with  a  view  to  such 
opinions,  the  Lord  expressed  Himself  thus: 
"  For  every  idle  word  that  men  speak,  they  shall 
give  account  on  the  day  of  judgment."  '  For 
all  teachers  of  a  like  character  to  these,  who  fill 
men's  ears  with  idle  talk,  shall,  when  they  stand 
at  the  throne  of  judgment,  render  an  account 
for  those  things  which  they  have  vainly  imagined 
and  falsely  uttered  against  the  Lord,  proceeding, 
as  they  have  done,  to  such  a  height  of  audacity 
as  to  declare  of  themselves  that,  on  account  of 
the  substance  of  their  seed,  they  are  acquainted 
with  the  spiritual  Pleroma,  because  that  man  who 
dwells  within  reveals  to  them  the  true  Father ; 
for  the  animal  nature  required-  to  be  disci- 
plined by  means  of  the  senses.  But  [they 
hold  that]  the  Demiurge,  while  receiving  into 
himself  the  whole  of  this  seed,  through  its  being 
deposited  in  him  by  the  Mother,  still  remained 
utterly  ignorant  of  all  things,  and  had  no  un- 
derstanding of  anything  connected  with  the 
Pleroma. 


'  Matt.  xii. 
it  as  exposition.  J 
-  Comp.  i.  6,  I. 


6.     [The  serious  spirit  of  this  remark  lends  force  to 


386 


IREN^US   AGAINST   HERESIES. 


3.  And  that  they  are  the  truly  "spiritual,"  in- 
asmuch as  a  certain  particle  of  the  Father  of  the 
universe  has  been  deposited  in  their  souls,  since, 
according  to  their  assertions,  they  have  souls 
formed  of  the  same  substance  as  the  Demiurge 
himself,  yet  that  he,  although  he  received  from 
the  Mother,  once  for  all,  the  whole  [of  the 
divine]  seed,  and  possessed  it  in  himself,  still 
remained  of  an  animal  nature,  and  had  not  the 
slightest  understanding  of  those  things  which  are 
above,  which  things  they  boast  that  they  them- 
selves understand,  while  they  are  still  on  earth  ; 
—  does  not  this  crown  all  possible  absurdity? 
For  to  imagine  that  the  very  same  seed  con- 
veyed knowledge  and  perfection  to  the  souls  of 
these  men,  while  it  only  gave  rise  to  ignorance 
in  the  God  who  made  them,  is  an  opinion  that 
can  be  held  only  by  those  utterly  frantic,  and 
totally  destitute  of  common  sense. 

4.  Further,  it  is  also  a  most  absurd  and  ground- 
less thing  for  them  to  say  that  the  seed  was,  by 
being  thus  deposited,  reduced  to  form  and  in- 
creased, and  so  was  prepared  for  all  the  recep- 
tion of  perfect  rationality.  For  there  will  be  in 
it  an  admixture  of  matter  —  that  substance  which 
they  hold  to  have  been  derived  from  ignorance 
and  defect ;  [and  this  will  prove  itself]  more 
apt  and  useful  than  was  the  light  of  their  Father, 
if  indeed,  when  born,  according  to  the  contem- 
plation of  that  [light],  it  was  without  form  or 
figure,  but  derived  from  this  [matter],  form,  and 
appearance,  and  increase,  and  perfection.  For 
if  that  light  which  proceeds  from  the  Pleroma 
was  the  cause  to  a  spiritual  being  that  it  possessed 
neither  form,  nor  appearance,  nor  its  own  special 
magnitude,  while  its  descent  to  this  world  added 
all  these  things  to  it,  and  brought  it  to  perfec- 
tion, then  a  sojourn  here  (which  they  also  term 
darkness)  would  seem  much  more  efficacious  and 
useful  than  was  the  hght  of  their  Father.  But 
how  can  it  be  regarded  as  other  than  ridiculous, 
to  affirm  that  their  mother  ran  the  risk  of  being 
almost  extinguished  in  matter,  and  was  almost 
on  the  point  of  being  destroyed  by  it,  had  she 
not  then  with  difficulty  stretched  herself  out- 
wards, and  leaped,  [as  it  were,]  out  of  herself, 
receiving  assistance  from  the  Father  ;  but  that  her 
seed  increased  in  this  same  matter,  and  received  a 
form,  and  was  made  fit  for  the  reception  of  per- 
fect rationality ;  and  this,  too,  while  "  bubbling 
up  "  among  substances  dissimilar  and  unfamiliar 
to  itself,  according  to  their  own  declaration  that 
the  earthly  is  opposed  to  the  spiritual,  and  the 
spiritual  to  the  earthly?  How,  then,  could  "a 
little  particle,"  '  as  they  say,  increase,  and  receive 
shape,  and  reach  perfection,  in  the  midst  of  sub- 
stances contrary  to  and  unfamiliar  to  itself? 

5.  But  further,  and  in  addition  to  what  has 

*  "  Parvum  emissum"  —  a  small  emission. 


been  said,  the  question  occurs,  Did  their  mother, 
when  she  beheld  the  angels,  bring  forth  the  seed 
all  at  once,  or  only  one  by  one  [in  succession]  ? 
If  she  brought  forth  the  whole  simultaneously 
and  at  once,  that  which  was  thus  produced  can- 
not now  be  of  an  infantile  character  :  its  descent, 
therefore,  into  those  men  who  now  exist  must  be 
superfluous.^  But  if  one  by  one,  then  she  did  not 
form  her  conception  according  to  the  figure  of 
those  angels  whom  she  beheld  ;  for,  contemplat- 
ing them  all  together,  and  once  for  all,  so  as  to 
conceive  by  them,  she  ought  to  have  brought 
forth  once  for  all  the  offspring  of  those  from 
whose  forms  she  had  once  for  all  conceived. 

6.  Why  was  it,  too,  that,  beholding  the  angels 
along  with  the  Saviour,  she  did  indeed  conceive 
iheir  images,  but  not  that  of  the  Saviour,  who  is 
far  more  beautiful  than  they?  Did  He  not  please 
her ;  and  did  she  not,  on  that  account,  conceive 
after  His  Hkeness  ?  ^  How  was  it,  too,  that  the 
Demiurge,  whom  they  can  call  an  animal  being, 
having,  as  they  maintain,  his  own  special  magni- 
tude and  figure,  was  produced  perfect  as  respects 
his  substance  ;  while  that  which  is  spiritual,  which 
also  ought  to  be  more  effective  than  that  which 
is  animal,  was  sent  forth  imperfect,  and  he  re- 
quired to  descend  into  a  soul,  that  in  it  he  might 
obtain  form,  and  thus  becoming  perfect,  might 
be  rendered  fit  for  the  reception  of-  perfect  rea- 
son? If,  then,  he  obtains  form  in  mere  earthly 
and  anim.al  men,  he  can  no  longer  be  said  to  be 
after  the  likeness  of  angels  whom  they  call  lights, 
but  [after  the  likeness]  of  those  men  who  are 
here  below.  For  he  will  not  possess  in  that  case 
the  likeness  and  appearance  of  angels,  but  of 
those  souls  in  whom  also  he  receives  shape  ;  just 
as  water  when  poured  into  a  vessel  takes  the  form 
of  that  vessel,  and  if  on  any  occasion  it  happens 
to  congeal  in  it,  it  will  acquire  the  form  of  the 
vessel  in  which  it  has  thus  been  frozen,  since  souls 
themselves  possess  the  figure  ■♦  of  the  body  [in 
which  they  dwell]  ;  for  they  themselves  have 
been  adapted  to  the  vessel  [in  which  they  exist], 
as  I  have  said  before.  If,  then,  that  seed  [re- 
ferred to]  is  here  solidified  and  formed  into  a 
definite  shape,  it  will  possess  the  figure  of  a  man, 
and  not  the  form  of  the  angels.  How  is  it  pos- 
sible, therefore,  that  that  seed  should  be  after 
images  of  the  angels,  seeing  it  has  obtained  a 
form  after  the  likeness  of  men?  Why,  again, 
since  it  was  of  a  spiritual  nature,  had  it  any  need 
of  descending  into  flesh?  For  what  is  carnal 
stands  in  need  of  that  which  is  spiritual,  if  indeed 


2  That  is,  there  could  be  no  need  for  its  descending  into  them  that 
it  might  increase,  receive  form,  and  thus  be  prepared  for  the  recep- 
tion of  perfect  reason. 

3  Or,  "  on  beholding  Him." 

•♦  As  Massuet  here  remarks,  we  may  infer  from  this  passage  that 
IrenjEus  believed  souls  to  be  corporeal,  as  being  possessed  of  a  defi- 
nite form,  —  an  opinion  entertained  by  not  a  few  of  the  ancients. 
[And,  before  we  censure  them,  let  us  reflect  whether  their  perceptions 
of  "  the  carnal  mind  "  as  differing  from  the  spirit  of  a  man,  may  not 
I  account  for  it.     i  Thess.  v.  23.] 


IREN^US    AGAINST   HERESIES. 


387 


it  is  to  be  saved,  that  in  it  it  may  be  sanctified 
and  cleared  from  all  impurity,  .and  that  what  is 
mortal  may  be  swallowed  up  by  immortality ;  ' 
but  that  which  is  spiritual  has  no  need  whatever 
of  those  things  which  are  here  below.  For  it  is 
not  we  who  benefit  it,  but  it  that  improves  us. 

7.  Still  more  manifestly  is  that  talk,  of  theirs 
concerning  their  seed  proved  to  be  false,  and 
that  in  a  way  which  must  be  evident  to  every 
one,  by  the  fact  that  they  declare  those  souls' 
which  have  received  seed  from  the  Mother  to  be 
superior  to  all  others ;  wherefore  also  they  have 
been  honoured  by  the  Demiurge,  and  constituted 
princes,  and  kings,  and  priests.  For  if  this  were 
true,  the  high  priest  Caiaphas,  and  Annas,  and  the 
rest  of  the  chief  priests,  and  doctors  of  the  law, 
and  rulers  of  the  people,  would  have  been  the  first 
to  believe  in  the  Lord,  agreeing  as  they  did  with 
respect  -  to  that  relationship  ;  and  even  before 
them  should  have  been  Herod  the  king.  But 
since  neither  he,  nor  the  chief  priests,  nor  the 
rulers,  nor  the  eminent  of  the  people,  turned  to 
Him  [in  faith],  but,  on  the  contrary,  those  who  sat 
begging  by  the  highway,  the  deaf,  and  the  blind, 
w'hile  He  was  rejected  and  despised  by  others, 
according  to  what  Paul  declares,  "  For  ye  see 
your  calling,  brethen,  that  there  are  not  many 
wise  men  among  you,  not  many  noble,  not  many 
mighty  ;  but  those  things  of  the  world  which 
were  despised  hath  God  chosen."  ^  Such  souls, 
therefore,  were  not  superior  to  others  on  account 
of  the  seed  deposited  in  them,  nor  on  this  ac- 
count were  they  honoured  by  the  Demiurge. 

8.  As  to  the  point,  then,  that  their  system  is 
weak  and  untenable  as  well  as  utterly  chimerical, 
enough  has  been  said.  For  it  is  not  needful,  to 
use  a  common  proverb,  that  one  should  drink  up 
the  ocean  who  wishes  to  learn  that  its  water  is 
salt.  But,  just  as  in  the  case  of  a  statue  which  is 
made  of  clay,  but  coloured  on  the  outside  that 
it  may  be  thought  to  be  of  gold,  while  it  really 
is  of  clay,  any  one  who  takes  out  of  it  a  small 
particle,  and  thus  laying  it  open  reveals  the  clay, 
will  set  free  those  who  seek  the  truth  from  a  false 
opinion  ;  in  the  same  way  have  I  (by  exposing 
not  a  small  part  only,  but  the  several  heads  of 
their  system  which  are  of  the  greatest  impor- 
tance) shown  to  as  many  as  do  not  wish  wit- 
tingly to  be  led  astray,  what  is  wicked,  deceitful, 
seductive,  and  pernicious,  connected  with  the 
school  of  the  Valentinians,  and  all  those  other 


*  Comp.  I  Cor.  XV.  44;  2  Cor.  v.  4.  [  As  a  Catholic  I  cannot 
accept  everything  contained  in  the  Biblical  Psychology  of  Dr. 
Dclitzsch,  but  may  I  entreat  the  reader  who  has  notstudicd  it  to  do 
so  before  dismissing  the  ideas  of  Irena;us  on  such  topics.  A  transla- 
tion has  been  provided  for  English  readers,  by  the  Messrs.  T.  &  T. 
Clark  of  Edinburgh,  1867.] 

2  The  meaning  apparently  is,  that  by  the  high  position  which  all 
these  in  common  occupied,  they  proved  themselves,  on  the  principles 
of  the  heretics,  to  belong  to  the  favoured  "  seed,"  and  should  there- 
fore have  eagerly  have  welcomed  the  Lord.  Or  the  meaning  may  be, 
"  hurrying  together  to  that  relationship,"  that  is,  to  the  relationship 
secured  by  faith  in  Christ. 

^  I  Cor.  i.  26,  28,  somewhat  loosely  quoted. 


heretics  who  promulgate  *  wicked  opinions  re- 
specting the  Demiurge,  that  is,  the  Fashioner 
and  Former  of  this  universe,  and  who  is  in  fact 
the  only  true  God  —  exhibiting,  [as  I  have  done,] 
how  easily  their  views  are  overthrown. 

9.  For  who  that  has  any  intelligence,  and  pos- 
sesses only  a  small  proportion  of  truth,  can  tolerate 
them,  when  they  affirm  that  there  is  another  god 
above  the  Creator ;  and  that  there  is  another 
Monogenes  as  well  as  another  Word  of  God, 
whom  also  they  describe  as  having  been  produced 
in  [a  state  of]  degeneracy ;  and  another  Christ, 
whom  they  assert  to  have  been  formed,  along 
with  the  Holy  Spirit,  later  than  the  rest  of  the 
^ons  ;  and  another  Saviour,  who,  they  say,  did 
not  proceed  from  the  Father  of  all,  but  was  a 
kind  of  joint  production  of  those  ^ons  who  were 
formed  in  [a  state  of]  degeneracy,  and  that  He 
was  produced  of  necessity  on  account  of  this 
very  degeneracy?  It  is  thus  their  opinion  that, 
unless  the  ^ons  had  been  in  a  state  of  ignorance 
and  degeneracy,  neither  Christ,  nor  the  Holy 
Spirit,  nor  Horos,  nor  the  Saviour,  nor  the  angels, 
nor  their  Mother,  nor  her  seed,  nor  the  rest  of  the 
fabric  of  the  world,  would  have  been  produced  at 
all ;  but  the  universe  would  have  been  a  desert, 
and  destitute  of  the  many  good  things  which 
exist  in  it.  They  are  therefore  not  only  charge- 
able with  impiety  against  the  Creator,  declaring 
Him  the  fruit  of  a  defect,  but  also  against  Christ 
and  the  Holy  Spirit,  affirming  that  they  were  pro- 
duced on  account  of  that  defect ;  and,  in  like 
manner,  that  the  Saviour  [was  produced]  subse- 
quently to  [the  existence  of]  that  defect.  And 
who  will  tolerate  the  remainder  of  their  vain  talk, 
which  they  cunningly  endeavour  to  accommodate 
to  the  parables,  and  have  in  this  way  plunged 
both  themselves,  and  those  who  give  credit  to 
them,  in  the  profoundest  depths  of  impiety? 

CHAP.  XX.  FUTILITY  OF  THE  ARGUMENTS  AD- 
DUCED TO  DEMONSTRATE  THE  SUFFERINGS  OF 
THE  TWELFTH  ^ON,  FROM  THE  PARABLES,  THE 
TREACHERY  OF  JUDAS,  AND  THE  PASSION  OF  OUR 
SAVIOUR. 

I.  That  they  improperly  and  illogically  apply 
both  the  parables  and  the  actions  of  the  Lord  to 
their  falsely-devised  system,  I  prove  as  follows  : 
They  endeavour,  for  instance,  to  demonstrate  that 
passion  which,  they  say,  happened  in  the  case  of 
the  twelfth  yEon,  from  this  fact,  that  the  passion 
of  the  Saviour  was  brought  about  by  the  twelfth 
apostle,  and  happened  in  the  twelfth  month.  For 
they  hold  that  He  preached  [only]  for  one  year 
after  His  baptism.  They  maintain  also  that  the 
same  thing  was  clearly  set  forth  in  the  case  of 
her  who  suffered  from  the  issue  of  blood.  For 
the   woman   suffered   during   twelve  years,  and 

♦  "  Male  tractant;  "  literally,  handle  badly. 


3S8 


IREN^US    AGAINST    HERESIES. 


through  touching  the  hem  of  the  Saviour's  gar- 
ment she  was  made  whole  by  that  power  which 
went  forth  from  the  Saviour,  and  which,  they  af- 
firm, had  a  previous  existence.  For  that  Power 
who  suffered  was  stretching  herself  outwards  and 
flowing  into  immensity,  so  that  she  was  in  danger 
of  being  dissolved  into  the  general  substance 
[of  the  i^ons]  ;  but  then,  touching  the  primary 
Tetrad,  which  is  typified  by  the  hem  of  the  gar- 
ment, she  was  arrested,  and  ceased  from  her 
passion. 

2,  Then,  again,  as  to  their  assertion  that  the 
passion  of  the  twelfth  /Eon  was  proved  through 
the  conduct  of  Judas,  how  is  it  possible  that  Ju- 
das can  be  compared  [with  this  ^'Eon]  as  being 
an  emblem  of  her  —  he  who  was  expelled  from 
the  number  of  the  twelve,'  and  never  restored 
to  his  place?  For  that  ^on,  whose  type  they 
declare  Judas  to  be,  after  being  separated  from 
her  Enthyniesis,  was  restored  or  recalled  [to  her 
former  position]  ;  but  Judas  was  deprived  [of  his 
office],  and  cast  out,  while  Matthias  was  ordained 
in  his  place,  according  to  what  is  written,  "And 
his  bishopric  let  another  take."  ^  They  ought 
therefore  to  maintain  that  the  twelfth  ^on  was 
cast  out  of  the  Pleroma,  and  that  another  was 
produced,  or  sent  forth  to  fill  her  place  ;  if,  that 
is  to  say,  she  is  pointed  at  in  Judas.  Moreover, 
they  tell  us  that  it  was  the  ^on  herself  who  suf- 
fered, but  Judas  was  the  betrayer,  [and  not  the 
sufferer.]  Even  they  themselves  acknowledge 
that  it  was  the  suffering  Christ,  and  not  Judas, 
who  came  to  [the  endurance  of]  passion.  How, 
then,  could  Judas,  the  betrayer  of  Him  who  had 
to  suffer  for  our  salvation,  be  the  type  and  image 
of  that  JEon  who  suffered  ? 

3.  But,  in  truth,  the  passion  of  Christ  was 
neither  similar  to  the  passion  of  the  ^on,  nor 
did  it  take  place  in  similar  circumstances.  For 
the  ^on  underwent  a  passion  of  dissolution  and 
destruction,  so  that  she  who  suffered  was  in  dan- 
ger also  of  being  destroyed.  But  the  Lord,  our 
Christ,  underwent  a  valid,  and  not  a  merely  ^ 
accidental  passion  ;  not  only  was  He  Himself 
not  in  danger  of  being  destroyed,  but  He  also 
established  fallen  man''  by  His  own  strength, 
and  recalled  him  to  incorruption.  The  ^on, 
again,  underwent  passion  while  she  was  seeking 
after  the  Father,  and  was  not  able  to  find  Him  ; 
but  the  Lord  suffered  that  He  might  bring  those 
who  have  wandered  from  the  Father,  back  to 
knowledge  and  to  His  fellowship.  The  search 
into  the  greatness  of  the  Father  became  to  her 
a  passion  leading  to  destruction  ;  but  the  Lord, 


'  Or,  "from  the  twelfth  number"  —  the  twelfth  position  among 
the  apostles. 

^  Acts  i.  20,  from  Ps.  cix.  8. 

3  The  text  is  here  uncertain.  Most  editions  read  "  et  quae  non 
cederet,"  but  Harvey  prefers  "  quae  non  accederet "  (for  "  accidcrct  ") , 
and  remarks  that  the  corresponding  Greek  would  be  Kal  ov  rup^oi', 
which  we  have  translated  as  above. 

"•  "  Corruptum  hominem." 


having  suffered,  and  bestowing  the  knowledge  of 
the  Father,  conferred  on  us  salvation.  Her  pas- 
sion, as  they  declare,  gave  origin  to  a  female  off- 
spring, weak,  infirm,  unformed,  and  ineffective  ; 
but  His  passion  gave  rise  to  strength  and  power. 
For  the  Lord,  through  means  of  suffering,  "  as- 
cending into  the  lofty  place,  led  captivity  cap- 
tive, gave  gifts  to  men,"  5  and  conferred  on  those 
that  believe  in  Him  the  power  "  to  tread  upon 
serpents  and  scorpions,  and  on  all  the  power  of 
the  enemy,"  ^  that  is,  of  the  leader  of  apostasy. 
Our  Lord  also  by  His  passion  destroyed  death, 
and  dispersed  error,  and  put  an  end  to  corrup- 
tion, and  destroyed  ignorance,  while  He  mani- 
fested life  and  revealed  truth,  and  bestowed  the 
gift  of  incorruption.  But  their  ^on,  when  she 
had  suffered,  established  ^  ignorance,  and  brought 
forth  a  substance  without  shape,  out  of  which  all 
material  works  have  been  produced — death,  cor- 
ruption, error,  and  such  like. 

4.  Judas,  then,  the  twelfth  in  order  of  the  dis- 
ciples, was  not  a  type  of  the  suffering  ^on,  nor, 
again,  was  the  passion  of  the  Lord ;  for  these 
two  things  have  been  shown  to  be  in  every 
respect  mutually  dissimilar  and  inharmonious. 
This  is  the  case  not  only  as  respects  the  points 
which  I  have  already  mentioned,  but  with  regard 
to  the  very  number.  For  that  Judas  the  traitor 
is  the  twelfth  in  order,  is  agreed  upon  by  all, 
there  being  twelve  apostles  mentioned  by  name 
in  the  Gospel.  But  this  ^on  is  not  the  fzoe////i, 
but  the  thirtieth;  for,  according  to  the  views  un- 
der consideration,  there  were  not  twelve  a'Eons 
only  produced  by  the  will  of  the  Father,  nor  was 
she  sent  forth  the  twelfth  in  order :  they  reckon 
her,  [on  the  contrary,]  as  having  been  produced 
in  the  thirtieth  place.  How,  then,  can  Judas, 
the  twelfth  in  order,  be  the  type  and  image  of 
that  ^on  who  occupies  the  thirtieth  place  ? 

5.  But  if  they  say  that  Judas  in  perishing  was 
the  image  of  her  Enthymesis,  neither  in  this  way 
will  the  image  bear  any  analogy  to  that  truth 
which  [by  hypothesis]  corresponds  to  it.  For 
the  Enthymesis  having  been  separated  fromt  he 
yEon,  and  itself  afterwards  receiving  a  shape  from 
Christ,**  then  being  made  a  partaker  of  intelli- 
gence by  the  Saviour,  and  having  formed  all 
things  which  are  outside  of  the  Pleroma,  after 
the  image  of  those  which  are  within  the  Pleroma, 
is  said  at  last  to  have  been  received  by  them 
into  the  Pleroma,  and,  according  to  [the  princi- 
ple of]  conjunction,  to  have  been  united  to  that 
Saviour  who  was  formed  out  of  all.  But  Judas 
having  been  once  for  all  cast  away,  never  returns 


5  Ps.  Ixviii.  :8;  Rph.  iv.  8. 

*  L,uke  X.  iq;    [Mark  xvi.  17,  18.J 

7  Though  the  reading  "  substituit "  is  found  in  all  the  M.ss.  and 
editions,  it  has  been  deemed  corrupt,  and  "  sustinuit"  has  been  pro- 
posed instead  of  it.  Harvey  supposes  it  the  equivalent  of  uire-7T>i  •• , 
and  then  somewhat  strangely  adds  "  for  on-fiTTrjo-f ."  There  seems  to 
us  no  difficulty  in  the  word,  and  consequently  no  necessity  for  change. 

"  Compare,  lu  iUoStralio.i  of  lliis  seuteacc,  book  i.  4,  1,  and  i.  4,  5. 


IRENyEUS   AGAINST   HERESIES. 


;89 


into  the  number  of  the  disciples ;  otherwise  a 
different  person  would  not  have  been  chosen  to 
fill  his  place.  Besides,  the  Lord  also  declared 
regarding  him,  "  Woe  to  the  man  by  whom  the 
Son  of  man  shall  be  betrayed  ;  "  '  and,  "  It  were 
better  for  him  if  he  had  never  been  born  ;"  ^  and 
he  was  called  the  "  son  of  perdition  "  ^  by  Him. 
If,  however,  they  say  that  Judas  was  a  type 
of  the  Enthymesis,  not  as  separated  from  the 
yEon,  but  of  the  passion  eiiTwined  with  her, 
neither  in  this  way  can  the  number  twelve  be  re- 
garded as  a  [fitting]  type  of  the  number  three. 
For  in  the  one  case  Judas  was  cast  away,  and 
Matthias  was  ordained  instead  of  him  ;  but  in 
the  other  case,  the  yEon  is  said  to  have  been  in 
danger  of  dissolution  and  destruction,  and  [there 
are  also]  her  Enthymesis  and  passion  :  for  they 
markedly  distinguish  Enthymesis  from  the  pas- 
sion ;  and  they  represent  the  ^on  as  being  re- 
stored, and  Enthymesis  as  acquiring  form,  but 
the  passion,  when  separated  from  these,  as  be- 
coming matter.  Since,  therefore,  there  are  thus 
these  three,  the  ^on,  her  Enthymesis,  and  her 
passion,  Judas  and  Matthias,  being  only  two,  can- 
not be  the  types  of  them. 

CHAP.    XXI. THE   TWELVE    APOSTLES    WERE    NOT 

A   TYPE    OF   THE   ^ONS. 

I.  If,  again,  they  maintain  that  the  twelve 
apostles  were  a  type  only  of  that  group  of  twelve 
^'Eons  which  Anthropos  in  conjunction  with  Ec- 
clesia  produced,  then  let  them  produce  ten  other 
apostles  as  a  type  of  those  ten  remaining  ^ons, 
who,  as  they  declare,  were  produced  by  Logos 
and  Zoe.  For  it  is  unreasonable  to  suppose  that 
the  jvmior,  and  for  that  reason  inferior  yEons,  were 
set  forth  by  the  Saviour  through  the  election  of 
the  apostles,  while  their  seniors,  and  on  this  ac- 
count their  superiors,  were  not  thus  foreshown  ; 
since  the  Saviour  (if,  that  is  to  say,  He  chose  the 
apostles  with  this  view,  that  by  means  of  them 
He  might  show  forth  the  JEons  who  are  in  the 
Pleroma)  might  have  chosen  other  ten  apostles 
also,  and  likewise  other  eight  before  these,  that 
thus  He  might  set  forth  the  original  and  primary 
Ogdoad.  He  could  not,-*  in  regard  to  the  second 
[Duo]  Decad,  show  forth  [any  emblem  of  it] 
through  the  number  of  the  apostles  being  [al- 
ready] constituted  a  type.  For  [He  made  choice 
of  no  such  other  number  of  disciples  ;  but]  after 
the  twelve  apostles,  our  Lord  is  found  to  have 
sent  seventy  others  before  Him.5  Now  severity 
cannot  possibly  be  the  type  either  of  an  Ogdoad, 


'  Matt.  x::vi.  24. 

-  Mark  xiv.  21. 

^  John  xvii.  12. 

■<  This  passage  is  hopelessly  corrupt.  The  editors  have  twisted  it 
in  every  direciion,  but  with  no  satisfactory  result.  Our  version  is 
quite  as  far  from  being  certainly  trustworthy  as  any  other  that  has 
been  proposed,  but  it  seems  something  like  the  meaning  of  the  words 
as  they  stand.  Both  the  text  and  punctuation  of  the  Latin  are  in  utter 
confusion. 

5  Luke  X.  I. 


a  Decad,  or  a  Triacontad.  What  is  the  reason, 
then,  that  the  inferior  /Eons  are,  as  I  have  said, 
represented  by  means  of  the  apostles ;  but  the 
superior,  from  whom,  too,  the  former  derived 
their  being,  are  not  prefigured  at  all?  But  if*^ 
the  twelve  apostles  were  chosen  with  this  object, 
that  the  number  of  the  twelve  yEons  might  be 
indicated  by  means  of  them,  then  the  seventy 
also  ought  to  have  been  chosen  to  be  the  type 
of  seventy  /E)ons  ;  ^id  in  that  case,  they  must 
affirm  that  the  yEons  are  no  longer  thirty,  but 
eighty-two  in  number.  For  He  who  made  choice 
of  the  apostles,  that  they  might  be  a  type  of 
those  /E^ons  existing  in  the  Pleroma,  would  never 
have  constituted  them  types  of  some  and  not  of 
others ;  but  by  means  of  the  apostles  He  would 
have  tried  to  preserve  an  image  and  to  exhibit  a 
type  of  those  /Eons  that  exist  in  the  Pleroma. 

2.  Moreover,  we  must  not  keep  silence  re- 
specting Paul,  but  demand  from  them  after  the 
type  of  what  ^on  that  apostle  has  been  handed 
down  to  us,  unless  perchance  [they  affirm  that 
he  is  a  representative]  of  the  Saviour  com- 
pounded of  them  [all],  who  derived  his  being 
from  the  collected  gifts  of  the  whole,  and  whom 
they  term  All  Things,  as  having  been  formed 
out  of  them  all.  Respecting  this  being  the  poet 
Hesiod  has  strikingly  expressed  himself,  styling 
him  Pandora  —  that  is,  "The  gii't  of  all"  —  for 
this  reason,  that  the  best  gift  in  the  possession 
of  all  was  centred  in  him.  In  describing  these 
gifts  the  following  account  is  given :  Hermes 
(so  7  he  is  called  in  the  Greek  language), 
At/xuAt'on? ^  Tc  Adyov?  /cat  cttikAottoi/  rfOo<i  avrols 
Kar^ero  (or  to  express  this  in  the  English  ^  lan- 
guage), "implanted  words  of  fraud  and  deceit 
in  their  minds,  and  thievish  habits,"  for  the  pur- 
pose of  leading  foolish  men  astray,  that  such 
should  believe  their  falsehoods.  For  their 
Mother  —  that  is,  Leto  '° — secretly  stirred  them 
up  (whence  also  she  is  called  Leto,"  according 
to  the  meaning  of  the  Greek  word,  because  she 
secretly  stirred  up  men),  without  the  knowledge 
of  the  Demiurge,  to  give  forth  profound  and 
unspeakable  mysteries  to  itching  ears.'^  And 
not  only  did  their  Mother  bring  it  about  that 
this  mystery  should  be  declared  by  Hesiod  ;  but 
very  skilfully  also  by  means  of  the  lyric  poet 
Pindar,  when  he  describes  to  the  Demiurge '^  the 


6  "  Si "  is  wanting  in  the  MSs.  and  early  editions,  and  Harvey 
pleads  for  its  exclusion,  but  the  sense  becomes  clearer  through  insert- 
ing it. 

'  This  clause  is,  of  course,  an  interpolation  by  the  Latin  trans- 
lator. 

^  The  words  are  loosely  quoted  mentpriter,  as  is  the  custom  with 
Irenaeus.     See  Hesiod,  Worlts  nrid  Days,  i.  77,  etc. 

9  Latin,  of  course,  in  the  text. 

■°  There  is  here  a  play  upon  the  words  AtjtuJ  and  AjjOf  Fr,  the  former 
being  supposed  to  be  derived  from  the  latter,  so  as  to  denote  secrecy. 

"  This  clause  is  probably  an  interpolation  by  the  translator. 

'-  2  Tim.  iv.  3. 

■3  "  Coelet  Demiurgo,"  such  is  the  reading  in  all  the  MSS.  and  edi- 
tions. Harvey,  however,  proposes  to  read  "  celet  Demiurgum;  "  but 
the  change  which  he  suggests,  besides  being  without  authority,  does 
not  clear  away  the  obscurity  which  hangs  upon  the  sentence. 


390 


IREN^US   AGAINST   HERESIES. 


case  of  Pelops,  whose  flesh  was  cut  in  pieces  by 
the  Father,  and  then  collected  and  brought  to- 
gether, and  compacted  anew  by  all  the  gods/ 
did  she  in  this  way  indicate  Pandora ;  and  these 
men  having  their  consciences  seared^  by  her, 
declaring,  as  they  maintain,  the  very  same  things, 
are  [proved]  of  the  same  family  and  spirit  as 
the  others. 

CHAP.  XXII. THE  THIRTY  MO'NS  ARE  NOT  TYPIFIED 

BY  THE  FACT  THAT  CHRIST  WAS  BAPTIZED  IN  HIS 
THIRTIETH  YEAR  :  HE  DID  NOT  SUFFER  IN  THE 
TWELFTH  MONTH  AFTER  HIS  BAPTISM,  BUT  WAS 
MORE   THAN    FIFTY   YEARS    OLD   WHEN    HE    DIED. 

1.  I  have  shown  that  the  number  //«'r/i'  fails 
them  in  every  respect ;  too  few  ^ons,  as  they 
represent  them,  being  at  one  time  found  within 
the  Pleroma,  and  then  again  too  many  [to  corre- 
spond with  that  number].  There  are  not,  there- 
fore, thirty  ^ons,  nor  did  the  Saviour  come  to 
be  baptized  when  He  was  thirty  years  old,  for 
this  reason,  that  He  might  show  forth  the  thirty 
silent  3  ^ons  of  their  system,  otherwise  they 
must  first  of  all  separate  and  eject  [the  Saviour] 
Himself  from  the  Pleroma  of  all.  Moreover, 
they  a^rm  that  He  suffered  in  the  twelfth 
month,  so  that  He  continued  to  preach  for  one 
year  after  His  baptism ;  and  they  endeavour  to 
establish  this  point  out  of  the  prophet  (for  it  is 
written,  "To  proclaim  the  acceptable  year  of 
the  Lord,  and  the  day  of  retribution"  •>),  being 
truly  blind,  inasmuch  as  they  affirm  they  have 
found  out  the  mysteries  of  Bythus,  yet  not  un- 
derstanding that  which  is  called  by  Isaiah  the 
acceptable  year  of  the  Lord,  nor  the  day  of  ret- 
ribution. For  the  prophet  neither  speaks  con- 
cerning a  day  which  includes  the  space  of  twelve 
hours,  nor  of  a  year  the  length  of  which  is 
twelve  months.  For  even  they  themselves  ac- 
knowledge that  the  prophets  have  very  often 
expressed  themselves  in  parables  and  allegories, 
and  [are]  not  [to  be  understood]  according  to 
the  mere  sound  of  the  words. 

2.  That,  then,  was  called  the  day  of  retribu- 
tion on  which  the  Lord  will  render  to  every  one 
according  to  his  works  —  that  is,  the  judgment. 
The  acceptable  year  of  the  Lord,  again,  is  this 
present  time,  in  which  those  who  believe  Him 
are  called  by  Him,  and  become  acceptable  to 
God  —  that  is,  the  whole  time  from  His  advent 
onwards  to  the  consummation  [of  all  things], 
during  which  He  acquires  to  Himself  as  fruits 
[of  the  scheme  of  mercy]  those  who  are  saved. 


'  Comp.  Pindar,  Olymp.,  i.  38,  etc. 

^  "  Compuncti,"  supposed  to  correspond  to  (tftavTTjpioo-jneVoi.:  see 
1  Tim.  iv.  2.     The  whole  passage  is  difficult  and  obscure. 

3  Harvey  wishes,  without  any  authority,  to  substitute  "  tacitus  " 
for  "  tacitos,"  but  there  is  no  necessity  for  alteration.  Irena;us  is 
here  playing  upon  the  word,  according  to  a  practice  in  which  he 
delights,  and  quietly  scoffs  at  the  Sif^e  (Silence)  of  the  heretics  by 
styling  those  j'Eons  silent  who  were  derived  from  her. 

*  Isa.  Ixi.  2. 


For,  according  to  the  phraseology  of  the  prophet, 
the  day  of  retribution  follows  the  [acceptable] 
year ;  and  the  prophet  will  be  proved  guilty  of 
falsehood  if  the  Lord  preached  only  for  a  year, 
and  if  he  speaks  of  it.  For  where  is  the  day  of 
retribution  ?  For  the  year  has  passed,  and  the 
day  of  retribution  has  not  yet  come  ;  but  He 
still  "  makes  His  sun  to  rise  upon  the  good  and 
upon  the  evil,  and  sends  rain  upon  the  just  and 
unjust."  5  And  the  righteous  suffer  persecution, 
are  afflicted,  and  are  slain,  while  sinners  are  pos- 
sessed of  abundance,  and  "  drink  with  the  sound 
of  the  harp  and  psaltery,  but  do  not  regard  the 
works  of  the  Lord."  ^  But,  according  to  the  lan- 
guage [used  by  the  prophet],  they  ought  to  be 
combined,  and  the  day  of  retribution  to  follow 
the  [acceptable]  year.  For  the  words  are,  "  to 
proclaim  the  acceptable  year  of  the  Lord,  and 
the  day  of  retribution."  This  present  time, 
therefore,  in  which  men  are  called  and  saved  by 
the  Lord,  is  properly  understood  to  be  denoted 
by  "the  acceptable  year  of  the  Lord;"  and 
there  follows  on  this  "  the  day  of  retribution," 
that  is,  the  judgment.  And  the  time  thus  re- 
ferred to  is  not  called  "a  year"  only,  but  is  also 
named  "  a  day "  both  by  the  prophet  and  by 
Paul,  of  whom  the  apostle,  calling  to  mind  the 
Scripture,  says  in  the  Epistle  addressed  to  the 
Romans,  "  As  it  is  written,  for  thy  sake  we  are 
killed  all  the  day  long,  we  are  counted  as  sheep 
for  the  slaughter."  ^  But  here  the  expression 
"  all  the  day  long"  is  put  for  all  this  time  during 
which  we  suffer  persecution,  and  are  killed  as 
sheep.  As  then  this  day  does  not  signify  one 
which  consists  of  twelve  hours,  but  the  whole 
time  during  which  believers  in  Christ  suffer  and 
are  put  to  death  for  His  sake,  so  also  the  year 
there  mentioned  does  not  denote  one  which  con- 
sists of  twelve  months,  but  the  whole  time  of 
faith  during  which  men  hear  and  believe  the 
preaching  of  the  Gospel,  and  those  become 
acceptable  to  God  who  unite  themselves  to  Him. 
3.  But  it  is  gready  to  be  wondered  at,  how  it 
has  come  to  pass  that,  while  affirming  that  they 
have  found  out  the  mysteries  of  God,  they  have 
not  examined  the  Gospels  to  ascertain  how  often 
after  His  baptism  the  Lord  went  up,  at  the  time 
of  the  passover,  to  Jerusalem,  in  accordance  with 
what  was  the  practice  of  the  Jews  from  every 
land,  and  every  year,  that  they  should  assemble 
at  this  period  in  Jerusalem,  and  there  celebrate 
the  feast  of  the  passover.  First  of  all,  after  He 
had  made  the  water  wine  at  Cana  of  Galilee,  He 
went  up  to  the  festival  day  of  the  passover,  on 
which  occasion  it  is  written,  "  For  many  believed 
in  Him,  when  they  saw  the  signs  which  He  did,"  ** 


5  Matt.  V.  4S. 

6  Isa.  V.  12. 

^  Rom.  viii.  36. 
8  Jolm  ii.  23. 


IREN^US   AGAINST   HERESIES. 


391 


as  John  the  disciple  of  the  Lord  records.  Then, 
again,  withdrawing  Himself  [from  Judcea],  He  is 
found  in  Samaria;  on  which  occasion,  too.  He 
conversed  with  the  Samaritan  woman,  and  while 
at  a  distance,  cured  the  son  of  the  centurion  by 
a  word,  saying,  "  Go  thy  way,  thy  son  liveth."  ' 
Afterwards  He  went  up,  the  second  time,  to  ob- 
serve the  festival  day  of  the  passover  ^  in  Jerusa- 
lem ;  on  which  occasion  He  cured  the  paralytic 
man,  who  had  lain  beside  the  pool  thirty-eight 
years,  bidding  him  rise,  take  up  his  couch,  and 
depart.  Again,  withdrawing  from  thence  to  the 
other  side  of  the  sea  of  Tiberias,^  He  there, 
seeing  a  great  crowd  had  followed  Him,  fed  all 
that  multitude  with  five  loaves  of  bread,  and 
twelve  baskets  of  fragments  remained  over  and 
above.  Th.en,  when  He  had  raised  Lazarus  from 
the  dead,  and  plots  were  formed  against  Him 
by  the  Pharisees,  He  withdrew  to  a  city  called 
Ephraim ;  and  from  that  place,  as  it  is  written, 
"  He  came  to  Bethany  six  days  before  the  pass- 
over,"  ••  and  going  up  from  Bethany  to  Jerusa- 
lem, He  there  ate  the  passover,  and  suffered  on 
the  day  following.  Now,  that  these  three  occa- 
sions of  the  passover  are  not  included  within  one 
year,  every  person  whatever  must  acknowledge. 
And  that  the  special  month  in  which  the  pass- 
over  was  celebrated,  and  in  which  also  the 
Lord  suffered,  was  not  the  twelfth,  but  the  first, 
those  men  who  boast  that  they  know  all  things, 
if  they  know  not  this,  may  learn  it  from  Moses. 
Their  ex[)lanation,  therefore,  both  of  the  year 
and  of  the  twelfth  month  has  been  proved  false, 
and  they  ought  to  reject  either  their  explana- 
tion or  the  Gospel ;  otherwise  [this  unanswera- 
ble question  forces  itself  upon  them].  How  is  it 
possible  that  the  Lord  preached  for  one  year 
only? 

4.  Being  thirty  years  old  when  He  came  to 
be  baptized,  and  then  ])ossessing  the  full  age  of 
a  Master,5  He  came  to  Jerusalem,  so  that  He 
might  be  properly  acknowledged^  by  all  as  a 
Master.  For  He  did  not  seem  one  thing  while 
He  was  another,  as  those  affirm  who  describe 
Him  as  being  man  only  in  appearance  ;  but  what 
He  was,  that  He  also  appeared  to  be.  Being  a 
Master,  therefore.  He  also  possessed  the  age  of 
a  Master,  not  despising  or  evading  any  condition 


'  John  iv.  50. 

2  John  V.  I ,  etc.  It  is  well  known  that,  to  fix  what  is  meant  by 
the  iopTij,  referred  to  in  this  passage  of  St.  John,  is  one  of  the  most 
difficult  points  in  New  Testament  criticism.  Some  modern  scholars 
think  that  the  feast  of  Purim  is  intended  by  the  Evangelist;  but,  upon 
the  whole,  the  current  of  opinion  that  has  always  prevailed  in  the 
Church  has  been  in  favour  of  the  statement  here  made  by  Irena;us. 
Christ  would  therefore  be  present  at  four  passovers  after  His  bap- 
tism: (i)  John  ii.  13;  (2)  John  v.  i;  (3)  John  vi.  4;  (4)  John  xiii.  i. 

3  John  vi.  I,  etc. 

*  John  xi.  54,  xii.  i. 

5  Or,  ''  teacher,"  ina^'strz. 

*  Harvey  strangely  remarks  here,  that  "  the  reading  audiret, 
followed  by  Massuet,  makes  no  sense."  He  gives  audiretur  in  his 
text,  but  proposes  to  read  ordiretur.  The  passage  may,  however, 
be  tr.inslated  as  above,  without  departing  from  the  Benedictine  read- 
ing audiret. 


of  humanity,  nor  setting  aside  in  Himself  that 
law  which  He  had  ^  appointed  for  the  human 
race,  but  sanctifying  every  age,  by  that  period 
corresponding  to  it  which  belonged  to  Himself. 
For  He  came  to  save  all  through  means  of 
Himself — all,  I  say,  who  through  Him  are  bom 
again  to  God*' — infants,^  and  children,  and  boys, 
and  youths,  and  old  men.  He  therefore  passed 
through  every  age,  becoming  an  infant  for  in- 
fants, thus  sanctifying  infants  ;  a  child  for  chil- 
dren, thus  sanctifying  those  who  are  of  this  age, 
being  at  the  same  time  made  to  them  an  example 
of  piety,  righteousness,  and  submission  ;  a  youth 
for  youths,  becoming  an  example  to  youths,  and 
thus  sanctifying  them  for  the  Lord.  So  likewise 
He  was  an  old  man  for  old  men,  that  He  might 
be  a  perfect  Master  for  all,  not  merely  as  respects 
the  setting  forth  of  the  truth,  but  also  as  regards 
age,  sanctifying  at  the  same  time  the  aged  also, 
and  becoming  an  e.xample  to  them  likewise. 
Then,  at  last.  He  came  on  to  death  itself,  that 
He  might  be  "  the  first-born  from  the  dead,  that 
in  all  things  He  might  have  the  pre-eminence,"'" 
the  Prince  of  life,"  existing  before  all,  and  going 
before  all.'^ 

5.  They,  however,  that  they  may  establish  their 
false  opinion  regarding  that  which  is  written,  "  to 
proclaim  the  acceptable  year  of  the  Lord,"  main- 
tain that  He  preached  for  one  year  only,  and 
then  suffered  in  the  twelfth  month.  [In  speaking 
thus],  they  are  forgetful  to  their  own  disadvan- 
tage, destroying  His  whole  work,  and  robbing 
Him  of  that  age  which  is  both  more  necessary 
and  more  honourable  than  any  other  ;  that  more 
advanced  age,  I  mean,  during  which  also  as  a 
teacher  He  excelled  all  others.  For  how  could 
He  have  had  disciples,  if  He  did  not  teach? 
And  how  could  He  have  taught,  unless  He  had 
reached  the  age  of  a  Master?  For  when  He 
came  to  be  baptized.  He  had  not  yet  completed 
His  thirtieth  year,  but  was  beginning  to  be  about 
thirty  years  of  age  (for  thus  Luke,  who  has  men- 
tioned His  years,  has  expressed  it :  "  Now  Jesus 
was,  as  it  were,  beginning  to  be  thirty  years  old,"  '^ 
when  He  came  to  receive  baptism)  ;  and,  [ac- 
cording to  these  men,]  He  preached  only  one 
year  reckoning  from  His  baptism.  On  complet- 
ing His  thirtieth  year  He  suffered,  being  in  fact 
still  a  young  man,  and  who  had  by  no  means 
attained  to  advanced  age.     Now,  that  the  first 


7  "  Neque  solvens  suam  legem  in  se  humani  generis."  Massuet 
would  expunge  "suam;"  but,  as  Harvey  well  observes,  "it  has  a 
peculiar  significance,  nor  abrcgatine:  his  oivn  law." 

^  "  Renascuntur  in   Deum."     The   reference   in   these  words   is 
doubtless  to  baptism,  as  clearly  appears  from  comparing  book  iii.  17,  i. 
9  It  has  been  remarked  by  Wall  and  others,  that  we  have  here  the 
statement  of  a  valuable  fact  as  to  the  baptism  of  infants  in  the  primi- 
tive Church. 
>o  Col.  i.  18. 
"  Acts  iii.  15. 

'-  [That  our  Ixjrd  ■<>i?&  prematurely  old  may  be  inferred  from  the 
text  w-liich  Irenaeus  regards  as  proof  that  he  literally  lived  to  be  old. 
St.  John  viii.  56,  57;  comp.  Is.  liii.  2.] 
'■>  Luke  iii.  23. 


\g2 


IREN^US   AGAINST    HERESIES. 


stage  of  early  life  embraces  thirty  years,'  and 
that  this  extends  onwards  to  the  fortieth  year, 
every  one  will  admit ;  but  from  the  fortieth  and 
fiftieth  year  a  man  begins  to  decline  towards  old 
age,  which  our  Lord  possessed  while  He  still 
fulfilled  the  office  of  a  Teacher,  even  as  the  Gos- 
pel and  all  the  elders  testify ;  those  who  were 
conversant  in  Asia  with  John,  the  disciple  of  the 
Lord,  [affirming]  that  John  conveyed  to  them 
that  information.^  And  he  remained  among  them 
up  to  the  times  of  Trajan. ^  Some  of  them,  more- 
over, saw  not  only  John,  but  the  other  apostles 
also,  and  heard  the  very  same  account  from 
them,  and  bear  testimony  as  to  the  [validity  of] 
the  statement.  Whom  then  should  we  rather 
believe  ?  Whether  such  men  as  these,  or  Ptole- 
maeus,  who  never  saw  the  apostles,  and  who 
never  even  in  his  dreams  attained  to  the  slightest 
trace  of  an  apostle  ? 

6.  But,  besides  this,  those  very  Jews  .who  then 
disputed  with  the  Lord  Jesus  Christ  have  most 
clearly  indicated  the  same  thing.  For  when  the 
Lord  said  to  them,  "Your  father  Abraham  re- 
joiced to  see  My  day ;  and  he  saw  it,  and  was 
glad,"  they  answered  Him,  "  Thou  art  not  yet 
fifty  years  old,  and  hast  Thou  seen  Abraham  ?  "  ■♦ 
Now,  such  language  is  fittingly  applied  to  one 
who  has  already  passed  the  age  of  forty,  without 
having  as  yet  reached  his  fiftieth  year,  yet  is  not 
far  from  this  latter  period.  But  to  one  who  is 
only  thirty  years  old  it  would  unquestionably  be 
said,  "Thou  art  not  yet  forty  years  old."  For 
those  who  wished  to  convict  Him  of  falsehood 
would  certainly  not  extend  the  number  of  His 
years  far  beyond  the  age  which  they  saw  He  had 
attained  ;  but  they  mentioned  a  period  near  His 
real  age,  whether  they  had  truly  ascertained  this 
out  of  the  entry  in  the  public  register,  or  simply 
made  a  conjecture  from  what  they  observed  that 
He  was  above  forty  years  old,  and  that  He 
certainly  was  not  one  of  only  thirty  years  of  age. 
For  it  is  altogether  unreasonable  to  suppose  that 
they  were  mistaken  by  twenty  years,  when  they 
wished  to  prove  Him  younger  than  the  times  of 
Abraham.  For  what  they  saw,  that  they  also 
expressed ;  and  He  whom  they  beheld  was  not 


'  The  Latin  text  of  this  clause  is,  "  Quia  autem  triginta  annorum 
stas  prima  indolis  est  juvenis "  —  words  which  it  seems  almost 
impossible  to  translate.  Grabe  regarded  "  indolis  "  as  being  in  the 
nominative,  while  Massuet  contends  it  is  in  the  genitive  case;  and  so 
regarding  it,  we  might  translate,  "  Now  that  the  age  of  thirty  is  the 
first  age  of  the  mind  of  youth,"  etc.  But  Harvey  re-translates  the 
clause  into  Greek  as  follows:  'Ort  Be  r;  tmv  TptaKovra  eTuiv  j)\iKia 
>)  n-puJTj)  Ti)?  6iafleo-cui5  eari  l■ia^;  —  words  which  we  have  endeavoured 
to  render  as  above  The  meaning  clearly  is,  that  the  age  of  thirty 
marked  the  transition  point  from  youth  to  maturity. 

^  With  respect  to  this  extraordinary  assertion  of  Irena;us,  Harvey 
remarks:  "  The  reader  may  here  perceive  the  unsatisfactory  charac- 
ter of  tradition,  where  a  mere  fact  is  concerned.  From  reasonings 
founded  upon  the  evan;jelical  history,  as  well  as  from  a  preponderance 
of  external  testimony.  It  is  most  certain  that  our  1-ord's  ministry  ex- 
tended but  little  over  three  years;  yet  here  Iren.-cus  states  that  it  in- 
cluded more  than  ten  years,  and  appeals  to  a  tradition  derived,  as  he 
says,  from  those  who  had  conversed  with  an  apostle. 

3  Trajan's  reign  commenced  AD.  98,  and  St.  John  is  said  to  have 
lived  to  the  age  of  a  hundred  years. 

*  John  viii.  56,  57. 


a  mere  phantasm,  but  an  actual  being  5  of  flesh 
and  blood.  He  did  not  then  want  much  of 
being  fifty  years  old  ;  ^  and,  i-.i  accordance  with 
that  fact,  they  said  to  Him,  "Thou  art  not  yet 
fifty  years  old,  and  hast  Thou  seen  Abraham?" 
He  did  not  therefore  preach  only  for  one  year, 
nor  did  He  suffer  in  the  twelfth  month  of  the 
year.  For  the  period  included  between  the 
thirtieth  and  the  fiftieth  year  can  never  be  re- 
garded as  one  year,  unless  indeed,  among  their 
yEons,  there  be  so  long  years  assigned  to  those 
who  sit  in  their  ranks  with  Bythus  in  the  Ple- 
roma ;  of  which  beings  Homer  the  poet,  too, 
has  spoken,  doubtless  being  inspired  by  the 
Mother  of  their  [system  of]  error  :  — 

01  6e  deal  irtip  Xrjvl  KadrjiitvoL  rjyopduiVTo 
Xpvaeu  ev  damSc^:  ^ 

which  we  may  thus  render  into  English  :  ^  — 

"The  gods  sat  round,  while  Jove  presided  o'er, 
And  cuiiverse  held  upon  the  golden  floor." 

CHAP.    XXIII. THE   WOMAN   WHO    SUFFERED    FROM 

AN     ISSUE    OF      BLOOD    WAS     NO     TYPE    OF     THE 
SUFFERING   ^ON. 

I.  Moreover,  their  ignorance  comes  out  in  a 
clear  light  with  respect  to  the  case  of  that  woman 
who,  suffering  from  an  issue  of  blood,  touched 
the  hem  of  the  Lord's  garment,  and  so  was  made 
whole ;  for  they  maintain  that  through  her  was" 
shown  forth  that  twelfth  power  who  suffered  pas- 
sion, and  flowed  out  towards  immensity,  that  is, 
the  twelfth  ALon.  [This  ignorance  of  theirs  ap- 
pears] first,  because,  as  I  have  shown,  according 
to  their  own  system,  that  was  not  the  twelfth 
ALon.  But  even  granting  them  this  point  [in 
the  meantime],  there  being  twelve  yEons,  eleven 
of  these  are  said  to  have  continued  impassible, 
while  the  twelfth  suffered  passion ;  but  the 
woman,  on  the  other  hand,  being  healed  in  the 
twelfth  year,  it  is  manifest  that  she  had  contin- 
ued to  suffer  during  eleven  years,  and  was  healed 
in  the  twelfth.  If  indeed  they  were  to  say  that 
eleven  .^ons  were  involved  in  passion,  but  the 
t\velfth  one  was  healed,  it  would  then  be  a  plaus- 
ible thing  to  say  that  the  woman  was  a  type  of 
these.  But  since  she  suffered  during  eleven 
years,  and  [all  that  time]  obtained  no  cure,  but 
was  healed  in  the  twelfth  year,  in  what  way  can 
she  be  a  type  of  the  twelfth  of  the  ^Eons,  eleven 
of  whom,  [according  to  hypothesis,]  did  not 
suffer  at  all,  but  the  twelfth  alone  participated 
in  suffering?  For  a  type  and  emblem  is,  no 
doubt,  sometimes  diverse  from  the  truth  [signi- 
fied] as  to  matter  and  substance  ;  but  it  ought, 
as  to  the  general  form  and  features,  to  maintain 


5  Sed  Veritas  "  —  literally,  "  the  truth." 

^  [This  statement  is  simply  astounding,  and  might  seem  a  provi. 
dcntial  illustration  of  the  wortlilessness  of  mere  tradition  unsuslained 
by  the  written  Word.  No  mere  tradition  could  be  more  creditably 
authorized  than  this.] 

7  Iliad,  iv.  I. 

8  Latin,  of  course,  in  the  text. 


IREN^US   AGAINST   HERESIES. 


393 


a  likeness  [to  what  is  typified],  and  in  this  way 
to  shadow  forth  by  means  of  things  present  those 
which  are  yet  to  come. 

2.  And  not  only  in  the  case  of  this  woman 
have  the  years  of  her  infirmity  (which  they  affirm 
to  fit  in  with  their  figment)  been  mentioned,  l)ut, 
lo  !  another  woman  was  also  healed,  after  suffer- 
ing in  like  manner  for  eighteen  years  ;  concerning 
whom  the  Lord  said,  "  And  ought  not  this 
daughter  of  Abraham,  whom  Satan  has  bound 
during  eighteen  years,  to  be  set  free  on  the 
Sabbath-day?"'  If,  then,  the  former  was  a 
type  of  the  twelfth  /Eon  that  suffered,  the  latter 
should  also  be  a  type  of  the  eighteenth  /Eon  in 
suffering.  But  they  cannot  maintain  this  ;  other- 
wise their  primary  and  original  Ogdoad  will  be 
included  in  the  number  of  ^ons  who  suffered 
together.  Moreover,  there  was  also  a  certain 
other  person  -  healed  by  the  Lord,  after  he  had 
suffered  for  eight-and-thirty  years  :  they  ought 
therefore  to  affirm  that  the  ^on  who  occupies 
the  thirty-eighth  place  suffered.  For  if  they 
assert  that  the  things  which  were  done  by 
the  Lord  were  types  of  what  took  place  in  the 
Pleroma,  the  type  ought  to  be  preserved  through- 
out. But  they  can  neither  adapt  to  their  ficti- 
tious system  the  case  of  her  who  was  cured  after 
eighteen  years,  nor  of  him  who  was  cured  after 
thirty-eight  years.  Now,  it  is  in  every  way  ab- 
surd and  inconsistent  to  declare  that  the  Saviour 
preserved  the  type  in  certain  cases,  while  He  did 
not  do  so  in  others.  The  type  of  the  woman, 
therefore,  [with  the  issue  of  blood]  is  shown 
to  have  no  analogy  to  their  system  of  ^-Eons.^ 

CHAP.  XXIV. FOLLY  OF  THE  ARGUMENTS  DE- 
RIVED BY  THE  HERETICS  FROM  NUMBERS,  LET- 
TERS,   AND    SYLLABLES. 

I.  This  very  thing,  too,  still  further  demon- 
strates their  opinion  false,  and  their  fictitious 
system  untenable,  that  they  endeavour  to  bring 
forward  proofs  of  it,  sometimes  through  means 
of  numbers  and  the  syllables  of  names,  some- 
times also  through  the  letter  of  syllables,  and  yet 
again  through  those  numbers  which  are,  accord- 
ing to  the  practice  followed  by  the  Greeks, 
contained  in  [different]  letters  ;  —  [this,  I  say,] 
demonstrates  in  the  clearest  manner  their  over- 
.  throw  or  confusion,'*  as  well  as  the  untenable 
and  perverse  character  of  their  [professed] 
knowledge.  For,  transferring  the  name  Jesus, 
which  belongs  to  another  language,  to  the  nu- 
meration of  the  Greeks,  they  sometimes  call  it 
"  Episemon,"  s  as  having  six  letters,  and  at  other 


times  "  the  Plenitude  of  the  Ogdoads,"  as  con- 
taining the  number  eight  hundred  and  eighty- 
eight.  But  His  [corresponding]  Greek  name, 
which  is  "  Soter,"  that  is,  Saviour,  because  it 
does  not  fit  in  with  their  system,  either  with  re- 
spect to  numerical  value  or  as  regards  its  letters, 
they  pass  over  in  silence.  Yet  surely,  if  they 
regard  the  names  of  the  Lord,  as,  in  accordance 
with  the  preconceived  purpose  of  the  Father,  by 
means  of  their  numerical  value  and  letters,  in- 
dicating number  in  the  Pleroma,  Soter,  as  being 
a  Greek  name,  ought  by  means  of  its  letters  and 
the  numbers  [expressed  by  these],  in  virtue 
of  its  being  Greek,  to  show  forth  the  mystery  of 
the  Pleroma.  But  the  case  is  not  so,  because  it 
is  a  word  of  five  letters,  and  its  numerical  value 
is  one  thousand  four  hundred  and  eight.*'  But 
these  things  do  not  in  any  way  correspond  with 
their  Pleroma  :  the  account,  therefore,  which  they 
give  of  transactions  in  the  Pleroma  cannot  be 
true. 

2.  Moreover,  Jesus,  which  is  a  word  belong- 
ing to  the  proper  tongue  of  the  Hebrews,  con- 
tains, as  the  learned  among  them  declare,  two 
letters  and  a  half,"  and  signifies  that  Lord  who 
contains  heaven  and  earth ;  ^  for  Jesus  in  the 
ancient  Hebrew  language  means  "  heaven," 
while  again  "  earth  "  is  expressed  by  the  words 
sura  usser.'^  The  word,  therefore,  which  con- 
tains heaven  and  earth  is  just  Jesus.  Their 
explanation,  then,  of  the  Episeinon  is  false,  and 
their  numerical  calculation  is  also  manifestly 
overthrown.  For,  in  their  own  language,  Soter 
is  a  Greek  word  of  five  letters ;  but,  on  the 
other  hand,  in  the  Hebrew  tongue,  Jesus  con- 
tains only  two  letters  and  a  half.  The  total 
which  they  reckon  up,  viz.,  eight  hundred  and 
eighty-eight,  therefore  falls  to  the  ground.  And 
throughout,  the  Hebrew  letters  do  not  corre- 
spond in  number  with  the  Greek,  although  these 
especially,  as  being  the  more  ancient  and  un- 
changing, ought  to  uphold  the  reckoning  con- 
nected with  the  names.  For  these  ancient, 
original,  and  generally  called  sacred  letters  '°  of 
the  Hebrews  are  ten  in  number  (but  they  are 
written    by  means  of  fifteen"),  the  last  letter 


'  Lvike  xiii.  i6. 

^  John  V.  5. 

3  The  text  of  this  sentence  is  very  uncertain.  We  follow  M.is- 
siiet's  reading,  "  negotio  /Eonum,"  in  preference  to  that  suggested  by 
Harvey. 

■t  "  Sive  confusionem  "  is  very  probably  a  marginal  gloss  which 
has  found  its  way  into  the  text.  The  whole  clause  is  difficult  and 
obscure. 

s  Comp.  i.  14,  4. 


f"  Thus :   ScuT^p  (o-  =  200,  <o  =  800,  T  =  300,  17  =  8,  p  =  100)  =  1408. 

7  Being  written  thus,  "^iil" ,  and  the  small  '  being  apparently  re- 
garded as  only  half  a  letter.  Harvey  proposes  a  different  solution 
which  seems  less  probable. 

8  This  is  one  of  the  most  obscure  passages  in  the  whole  work  of 
Irenseus,  and  the  editors  have  succeeded  in  throwing  very  little  light 
upon  it.  We  may  merely  state  that  'ii''  seems  to  be  regarded  as 
containing  in  itself  the  initials  of  the  three  words  niil',  Jehovah; 
D'Dty.  heaven;  and  V'^N\  and  earth. 

9  Nothing  can  be  made  of  these  words;  they  have  probably  been 
corrupted  by  ignorant  transcribers,  and  are  now  wholly  unintelligible. 

'°  "  Li  terse  sacerdotales,"  —  another  enigma  which  no  man  can 
solve.  Massuet  supposes  the  reference  to  be  to  the  archaic  Hebrew 
characters,  still  used  by  the  pritsts  after  the  square  Chaldaic  letters 
had  been  generally  adopted.  Harvey  thinks  ihal  saceniotnles  repre- 
sents the  Greek  Af  iroipyiKa,  "  meaning  letters  as  popularly  used  in 
common  computation." 

"  The  editors  have  again  long  notes  on  this  most  obscure  passage. 
Massuet  expunges  "  qua;iiue,"  and  gives  a  lengthened  explanation  of 
I  the  clause,  to  which  we  can  only  refer  the  curious  reader. 


394 


IREN/EUS    AGAINST    HERESIES. 


being  joined  to  the  first.  And  thus  they  write 
some  of  these  letters  according  to  their  natural 
sequence,  just  as  we  do,  but  others  in  a  reverse 
direction,  from  the  right  hand  towards  the  left, 
thus  tracing  the  letters  backwards.  The  name 
Christ,  too,  ought  to  be  capable  of  being  reck- 
oned up  in  harmony  with  the  ^ons  of  their 
Pleroma,  inasmuch  as,  according  to  their  state- 
ments. He  was  produced  for  the  establishment 
and  rectification  of  their  Pleroma.  The  Father, 
too,  in  the  same  way,  ought,  both  by  means  of 
letters  and  numerical  value,  to  contain  the  num- 
ber of  those  yEons  who  were  produced  by  Him  ; 
Bythus,  in  like  manner,  and  not  less  Monogenes  ; 
but  pre-eminently  the  name  which  is  above  all 
others,  by  which  God  is  called,  and  which  in  the 
Hebrew  tongue  is  expressed  by  Baruch,^  [a 
word]  which  also  contains  two  and  a  half  letters. 
From  this  fact,  therefore,  that  the  more  impor- 
tant names,  both  in  the  Hebrew  and  Greek  lan- 
guages, do  not  conform  to  their  system,  either 
as  respects  the  number  of  letters  or  the  reckon- 
ing brought  out  of  them,  the  forced  character  of 
their  calculations  respecting  the  rest  becomes 
clearly  manifest. 

3.  For,  choosing  out  of  the  law  whatever 
things  agree  with  the  number  adopted  in  their 
system,  they  thus  violently  strive  to  obtain  proofs 
of  its  validity.  But  if  it  was  really  the  purpose 
of  their  Mother,  or  the  Saviour,  to  set  forth,  by 
means  of  the  Demiurge,  types  of  those  things 
which  are  in  the  Pleroma,  they  should  have 
taken  care  that  the  types  were  found  in  things 
more  exactly  correspondent  and  more  holy ; 
and,  above  all,  in  the  case  of  the  Ark  of  the 
Covenant,  on  account  of  which  the  whole  taber- 
nacle of  witness  was  formed.  Now  it  was  con- 
structed thus  :  its  length  ^  was  two  cubits  and  a 
half,  its  breadth  one  cubit  and  a  half,  its  height 
one  cubit  and  a  half;  but  such  a  number  of 
cubits  in  no  respect  corresponds  with  their  sys- 
tem, yet  by  it  the  type  ought  to  have  been,  be- 
yond everything  else,  clearly  set  forth.  The 
mercy-seat  ^  also  does  in  like  manner  not  at  all 
harmonize  with  their  expositions.  Moreover,  the 
table  of  shew-bread^  was  two  cubits  in  length, 
while  its  height  was  a  cubit  and  a  half.  These 
stood  before  the  holy  of  holies,  and  yet  in  them 
not  a  single  number  is  of  such  an  amount  as 
contains  an  indication  of  the  Tetrad,  or  the 
Ogdoad,  or  of  the  rest  of  their  Pleroma.  What 
of  the  candlestick,5  too,  which  had  seven'' 
branches  and  seven  lamps?  while,  if  these  had 


'  ^n3,   Baruch,  blessed,  one  of  the  commonest  titles  of   the 

Almighty.  The  final  T  seems  to  be  reckoned  only  a  half-letter,  as 
being  different  in  form  from  what  it  is  when  accompanied  by  a  vowel 
at  the  beginning  or  in  the  middle  of  a  word. 

^   Ex.  XXV.  10. 
3    Ex.  XXV.  17. 

*  Ex.  XXV.  23. 

5  Ex.  XXV.  31,  etc. 

'  Only  six  branches  are  mentioned  in  Ex.  xxv.  32. 


been  made  according  to  the  type,  it  ought  to 
have  had  eight  branches  and  a  like  number  of 
lamps,  after  the  type  of  the  primary  Ogdoad, 
which  shines  pre-eminently  among  the  yEons, 
and  illuminates  the  whole  Pleroma.  They  have 
carefully  enumerated  the  curtains  ^  as  being  ten, 
declaring  these  a  type  of  the  ten  ^ons  ;  but 
they  have  forgotten  to  count  the  coverings  of 
skin,  which  were  eleven^  in  number.  Nor, 
again,  have  they  measured  the  size  of  these  very 
curtains,  each  curtain  ^  being  eight-and-twenty 
cubits  in  length.  And  they  set  forth  the  length 
of  the  pillars  as  being  ten  cubits,  with  a  refer- 
ence to  the  Decad  of  ^ons.  "  But  the  breadth 
of  each  pillar  was  a  cubit  and  a  half;  "  '°  and  this 
they  do  not  explain,  any  more  than  they  do  the 
entire  number  of  the  pillars  or  of  their  bars, 
because  that  does  not  suit  the  argument.  But 
what  of  the  anointing  oil,"  which  sanctified  the 
whole  tabernacle?  Perhaps  it  escaped  the  no- 
tice of  the  Saviour,  or,  while  their  Mother  was 
sleeping,  the  Demiurge  of  himself  gave  instruc- 
tions as  to  its  weight ;  and  on  this  account  it  is 
out  of  harmony  with  their  Pleroma,  consisting,'^ 
as  it  did,  of  five  hundred  shekels  of  myrrh,  five 
hundred  of  cassia,  two  hundred  and  fifty  of  cin- 
namon, two  hundred  and  fifty  of  calamus,  and 
oil  in  addition,  so  that  it  was  composed  of  five 
ingredients.  The  incense  '^  also,  in  like  manner, 
[was  compounded]  of  stacte,  onycha,  galbanum, 
mint,  and  frankincense,  all  which  do  in  no  re- 
spect, either  as  to  their  mixture  or  weight,  har- 
monize with  their  argument.  It  is  therefore 
unreasonable  and  altogether  absurd  [to  main- 
tain] that  the  types  were  not  preserved  in  the 
sublime  and  more  imposing  enactments  of  the 
law ;  but  in  other  points,  when  any  number 
coincides  with  their  assertions,  to  affirm  that  it 
was  a  type  of  the  things  in  the  Pleroma ;  while 
[the  truth  is,  that]  every  number  occurs  with 
the  utmost  variety  in  the  Scriptures,  so  that, 
should  any  one  desire  it,  he  might  form  not  only 
an  Ogdoad,  and  a  Decad,  and  a  Duodecad,  but 
any  sort  of  number  from  the  Scriptures,  and  then 
maintain  that  this  was  a  type  of  the  system  of 
error  devised  by  himself. 

4.  But  that  this  point  is  true,  that  that  number 
which  is  called  7?z;<?,  which  agrees  in  no  respect 
with  their  argument,  and  does  not  harmonize 
with  their  system,  nor  is  suitable  for  a  typical 
manifestation  of  the  things  in  the  Pleroma,  [yet 
has  a  wide  prevalence, '+]  will  be  proved  as  fol- 
lows from  the  Scriptures.     Soter  is  a  name  of 


7  Ex.  x.xvi.  I. 

*  Ex.  xxvi.  7. 

9  Ex.  xxvi.  2. 
'°  Ex.  xxvi.  16. 
"  Ex.  xxvi.  26. 
'-  Ex.  XXX.  23,  etc. 
'3  Ex.  XXX.  14. 

'•*  Some  such  supplement  as  this  seems  requisite,  but  the  syntax 
in  the  Latin  text  is  very  confused. 


IRENyEUS    AGAINST    HERESIES. 


39: 


five  letters ;  Pater,  too,  contains  five  letters ; 
Agape  (love),  too,  consists  of  five  letters;  and 
our  Lord,  after '  blessing  the  five  loaves,  fed  with 
them  five  thousand  men.  Five  virgins^  were 
called  wise  by  the  Lord ;  and,  in  like  manner, 
five  were  styled  foolish.  Again,  five  men  are 
said  to  have  been  with  the  Lord  when  He  ob- 
tained testimony  ^  from  the  Father,  —  namely, 
Peter,  and  James,  and  John,  and  Moses,  and 
Elias.  The  Lord  also,  as  the  fifth  person,  en- 
tered into  the  apartment  of  the  dead  maiden, 
and  raised  her  up  again ;  for,  says  [the  Scrip- 
ture], "  He  suffered  no  man  to  go  in,  save  Peter 
and  James,**  and  the  father  and  mother  of  the 
maiden." 5  The  rich  man  in  hell''  declared  that 
he  had  five  brothers,  to  whom  he  desired  that 
one  rising  from  the  dead  should  go.  The  pool 
from  which  the  Lord,  commanded  the  paralytic 
man  to  go  into  his  house,  had  five  porches.  The 
very  form  of  the  cross,  too,  has  five  extremities,^ 
two  in  length,  two  in  breadth,  and  one  in  the 
middle,  on  which  [last]  the  person  rests  who  is 
fixed  by  the  nails.  Each  of  our  hands  has  five 
fingers ;  we  have  also  five  senses ;  our  internal 
organs  may  also  be  reckoned  as  five,  viz.,  the 
heart,  the  liver,  the  lungs,  the  spleen,  and  the  kid- 
neys. Moreover,  even  the  whole  person  may 
be  divided  into  this  number  [of  parts] ,  —  the 
head,  the  breast,  the  belly,  the  thighs,  and  the 
feet.  The  human  race  passes  through  five  ages  : 
first  infancy,  then  boyhood,  then  youth,  then 
maturity,**  and  then  old  age.  Moses  delivered 
the  law  to  the  people  in  five  books.  Each  table 
which  he  received  from  God  contained  five^ 
commandments.  The  veil  covering  '°  the  holy 
of  holies  had  five  pillars.  The  altar  of  burnt- 
offering  also  was  five  cubits  in  breadth."  Five 
priests  were  chosen  in  the  wilderness,  —  namely, 
Aaron, '^  Nadab,  Abiud,  Eleazar,  Ithamar.  The 
ephod  and  the  breastplate,  and  other  sacerdotal 
vestments,  were  formed  out  of  five  '^  materials  ; 
for  they  combined  in  themselves  gold,  and  blue, 
and  purple,  and  scarlet,  and  fine  linen.  And 
there  were  five  '^  kings  of  the  Amorites,  whom 
Joshua  the  son  of  Nun  shut  up  in  a  cave,  and 
directed  the  people  to  trample  upon  their  heads. 
Any  one,  in  fact,  might  collect  many  thousand 


'  IVfatt.  xiv.  19,  21;  Mark  vi.  41,  44;  Luke  ix.  13,  14;  John  vi.  9, 
10,  II. 

-  Matt.  x.w.  2,  etc. 

3  Matt.  xvii.  i. 

*  St   John  is  here  strangely  overlooked. 

5  Luke  viii.  51. 

^-  Luke  .xvi.  28. 

7  "  Fines  et  summitates;"  comp.  Justin  Mart.,  Dial.  c.  Tryph., 
91. 

8  "  Juvenis,"  one  in  the  prime  of  life. 

9  It  has  been  usual  in  the  Christian  Church  to  reckon  four  com- 
mandments in  the  first  table,  and  six  in  the  second;  but  the  above 
was  the  ancient  Jewish  division.     See  Joseph.,  Antig.,  iii.  6. 

'°  Ex.  xxvi.  37. 

"Ex.  xxvii.  i;  "altitudo"  in  the  text  must  be  exchanged  for 
"  latitudo." 

'-  Ex.  xxviii.  I. 
'3  Ex.  xxviii.  5. 
'■♦  Josh.  X.  17. 


other  things  of  the  same  kind,  both  with  respecf 
to  this  number  and  any  other  he  chose  to  fiy 
upon,  either  from  the  Scriptures,  or  from  the 
works  of  nature  lying  under  hi3  observation.'-' 
But  although  such  is  the  case,  we  do  not  there' 
fore  affirm  that  there  are  five  .A^ons  above  the 
Demiurge  ;  nor  do  we  consecrate  the  Pentad,  a? 
if  it  were  some  divine  thing  ;  nor  do  we  strive  to 
establish  things  that  are  untenable,  nor  ravings 
[such  as  they  indulge  in],  by  means  ol  that  vain 
kind  of  labour ;  nor  do  we  perversely  forca  a 
creation  well  adapted  by  God  [for  the  ends  in- 
tended to  be  served],  to  change  itself  into  typey 
of  things  which  have  no  real  existence  ;  nor  d^j 
we  seek  to  bring  forward  impious  and  abomi- 
nable doctrines,  the  detection  and  overthrow  of 
which  are  easy  to  all  possessed  of  intelligence. 

5.  For  who  can  concede  to  them  that  the 
year  has  three  hundred  and  sixty-five  days  only, 
in  order  that  there  may  be  twelve  months  of 
thirty  days  each,  after  the  type  of  the  twelve 
^ons,  when  the  type  is  in  fact  altogether  out  of 
harmony  [with  the  antitype]  ?  For,  in  the  one 
case,  each  of  the  .^ons  is  a  thirtieth  part  of  the 
entire  Pleroma,  while  in  the  other  they  declare 
that  a  month  is  the  twelfth  part  of  a  year.  If, 
indeed,  the  year  were  divided  into  thirty  parts, 
and  the  month  into  twelve,  then  a  fitting  type 
might  be  regarded  as  having  been  found  for 
their  fictitious  system.  But,  on  the  contrary,  as 
the  case  really  stands,  their  Pleroma  is  divided 
into  thirty  parts,  and  a  portion  of  it  into  twelve ; 
while  again  the  whole  year  is  divided  into  twelve 
parts,  and  a  certain  portion  of  it  into  thirty. 
The  Saviour  therefore  acted  unwisely  in  consti- 
tuting the  month  a  type  of  the  entire  Pleroma, 
but  the  year  a  type  only  of  that  Duodecad  which 
exists  in  the  Pleroma ;  for  it  was  more  fitting  to 
divide  the  year  into  thirty  parts,  even  as  the 
whole  Pleroma  is  divided,  but  the  month  into 
twelve,  just  as  the  ^ons  are  in  their  Pleroma. 
Moreover,  they  divide  the  entire  Pleroma  into 
three  portions,  —  namely,  into  an  Ogdoad,  a 
Decad,  and  a  Duodecad.  But  our  year  is  di- 
vided into  four  parts,  —  namely,  spring,  summer, 
autumn,  and  winter.  And  again,  not  even  do 
the  months,  which  they  maintain  to  be  a  type 
of  the  Triacontad,  consist  precisely  of  thirty  days, 
but  some  have  more  and  some  less,  inasmuch  as 
five  days' remain  to  them  as  an  overplus.'^  The 
day,  too,  does  not  always  consist  precisely  of 
twelve  hours,  but  rises  from  nine  '^  to  fifteen,  and 
then  falls  again  from  fit'teen  to  nine.  It  cannot 
therefore  be  held  that  months  of  thirty  days 
each  were  so  formed  for  the  sake  of  [typifying] 


'5  [Note  the  manly  contempt  with  which  our  author  dismisses  a 
class  of  similitudes,  which  seem,  even  in  our  day,  to  have  great  at- 
tractions for  some  minds  not  otherwise  narrow.] 

""  36=;  (the  days  of  the  year)  =  12  x  30+  5. 

'7  I'hese  hours  of  daylight,  at  the  winter  and  summer  solstice  re- 
spectively, correspond  to  the  latitude  of  Lyon.s,  45"  45'  N.,  where 
Irenaeus  resided. 


396 


IREN/EUS    AGAINST    HERESIES. 


the  ^ons ;  for,  in  that  case,  they  would  have 
consisted  precisely  of  thirty  days  :  nor,  again, 
the  days  of  these  months,  that  by  means  of 
twelve  hours  they  might  symbolize  the  twelve 
^ons  ;  for,  in  that  case,  they  would  always  have 
consisted  precisely  of  twelve  hours. 

6.  But  further,  as  to  their  calling  material  sub- 
stances "on  the  left  hand,"  and  maintaining  that 
those  things  which  are  thus  on  the  left  hand  of 
necessity  f^ill  into  corruption,  while  they  also 
affirm  that  the  Saviour  came  to  the  lost  sheep,  in 
order  to  transfer  it  to  the  right  hand,  that  is,  to 
the  ninety  and  nine  sheep  which  were  in  safety, 
and  perished  not,  but  continued  within  the  fold, 
yet  were  of  the  left  hand,"  it  follows  that  they 
must  acknowledge  that  the  enjoyment^  of  rest 
did  not  imply  salvation.  And  that  which  has 
not  in  like  manner  the  same  number,  they  will 
be  compelled  to  acknowledge  as  belonging  to 
the  left  hand,  that  is,  to  corruption.  This  Greek 
word  Agape  (love),  then,  according  to  the  let- 
ters of  the  Greeks,  by  means  of  which  reckoning 
is  carried  on  among  them,  having  a  numerical 
value  of  ninety- three  T>  is  in  like  manner  assigned 
to  the  place  of  rest  on  the  left  hand.  Aletheia 
(truth),  too,  having  in  like  manner,  according 
to  the  principle  indicated  above,  a  numerical 
value  of  sixty-four,'^  exists  among  material  sub- 
stances. And  thus,  in  fine,  they  will  be  com- 
pelled to  acknowledge  that  all  those  sacred 
names  which  do  not  reach  a  numerical  value  of 
one  hundred,  but  only  contain  the  numbers 
summed  by  the  left  hand,  are  corruptible  and 
material. 

CHAP.     XXV.  GOD    IS   NOT   TO    BE    SOUGHT   AFTER 

BY  MEANS  OF  LETTERS,  SYLLABLES,  AND  NUM- 
BERS ;  NECESSITY  OF  HUMILITY  IN  SUCH  INVES- 
TIGATIONS. 

I.  If  any  one,  however,  say  in  reply  to  these 
things.  What  then?  Is  it  a  meaningless  and 
accidental  thing,  that  the  positions  of  names, 
and  the  election  of  the  apostles,  and  the  work- 
ing of  the  Lord,  and  the  arrangement  of  created 
things,  are  what  they  are?  —  we  answer  them: 
Certainly  not ;  but  with  great  wisdom  and  dih- 
gence,  all  things  have  clearly  been  made  by 
God,  fitted  and  prepared  [for  their  special  pur- 
poses] ;  and  His  word  formed  both  things  ancient 
and  those  belonging  to  the  latest  times  ;  and 
men  ought  not  to  connect  those  things  with  the 


I  "  Alluding,"  says  Harvey,  "  to  a  custom  among  the  ancients, 
of  summing  the  numbers  below  looby  various  positions  of  the  left  hand 
and  its  fingers;  loo  and  upwards  being  reckoned  by  corresponding 
gestures  of  the  right  hand.  The  ninety  and  nine  sheep,  therefore, 
that  remained  quietly  in  the  fold  were  summed  upon  the  left  hand, 
and  Gnostics  professed  that  they  were  typical  of  the  true  spiritual 
seed;  but  Scripture  always  places  the  workers  of  iniijuity  on  the  left 
hand,  and  in  the  Gnostic  theory  the  evil  principle  of  matter  was  sinis- 
tral, therefore,"  etc.,  as  above. 

'  "  Levamen,"  corresponding  probably  to  the  Greek  a.va.-na.v<riv. 

3  'Ayoimr)  (a=i,-)-  =  3,  a=I,  7r  =  8o,  t;  =  8)  =93. 

*  'AA)j6eia  (a  =  i,  A  =  30,  i)  =  8,  6  =  9,  e  =  S,  t  =  10,  a=  i)  =64. 


number  thirty,^  but  to  harmonize  them  with 
what  actually  exists,  or  with  right  reason.  Nor 
should  they  seek  to  prosecute  inquiries  respect- 
ing God  by  means  of  numbers,  syllables,  and 
letters.  For  this  is  an  uncertain  mode  of  pro- 
ceeding, on  account  of  their  varied  and  diverse 
systems,  and  because  every  sort  of  hypothesis 
may  at  the  present  day  be,  in  like  manner, 
devised  ^  by  any  one  ;  so  that  7  they  can  derive 
arguments  against  the  truth  from  these  very 
theories,  inasmuch  as  they  may  be  turned  in 
many  different  directions.  But,  on  the  contrary, 
they  ought  to  adapt  the  numbers  themselves, 
and  those  things  which  have  been  formed,  to 
the  true  theory  lying  before  them.  For  system^ 
does  not  spring  out  of  numbers,  but  numbers 
from  a  system ;  nor  does  God  derive  His  being 
from  things  made,  but  things  made  from  God. 
For  all  things  originate  from  one  and  the  same 
God. 

2.  But  since  created  things  are  various  and 
numerous,  they  are  indeed  well  fitted  and  adapted 
to  the  whole  creation  ;  yet,  when  viewed  individ- 
ually, are  mutually  opposite  and  inharmonious, 
just  as  the  sound  of  the  lyre,  which  consists  of 
many  and  opposite  notes,  gives  rise  to  one  un- 
broken melody,  through  means  of  the  interval 
which  separates  each  one  from  the  others.  The 
lover  of  truth  therefore  ought  not  to  be  deceived 
by  the  interval  between  each  note,  nor  should  he 
imagine  that  one  was  due  to  one  artist  and  au- 
thor, and  another  to  another,  nor  that  one  per- 
son fitted  the  treble,  another  the  bass,  and  yet 
another  the  tenor  strings  ;  but  he  should  hold 
that  one  and  the  same  person  [formed  the  whole], 
so  as  to  prove  the  judgment,  goodness,  and  skill 
exhibited  in  the  whole  work  and  [specimen  of] 
wisdom.  Those,  too,  who  listen  to  the  melody, 
ought  to  praise  and  extol  the  artist,  to  admire  the 
tension  of  some  notes,  to  attend  to  the  softness 
of  others,  to  catch  the  sound  of  others  between 
both  these  extremes,  and  to  consider  the  special 
character  of  others,  so  as  to  inquire  at  what  each 
one  aims,  and  what  is  the  cause  of  their  variety, 
never  failing  to  apply  our  rule,  neither  giving  up 
the  [one  9]  artist,  nor  casting  off  faith  in  the  one 
God  who  formed  all  things,  nor  blaspheming  our 
Creator. 

3.  If,  however,  any  one  do  not  discover  the 
cause  of  all  those  things  which  become  objects 
of  investigation,  let  him  reflect  that  man  is  in- 
finitely inferior  to  God  ;  that  he  has  received 
grace  only  in  part,  and  is  not  yet  equal  or  similar 
to  his  Maker ;  and,  moreover,  that  he  cannot 
have  experience  or  form  a  conception  of  all  things 


s  Some  read  XX.,  but  xxx.  is  probably  correct. 
^  Harvey  proposes  "  commentitum"  instead  of  "  commcntatum," 
but  the  alteration  .seems  unnecessary. 

^  'I'hc  syntax  is  in  confusion,  and  the  meaning  obscure. 

8  "  Kcgula." 

9  "  Errantes  ab  artifice.  "     The  whole  sentence  is  most  obscure. 


IREN^US   AGAINST    HERESIES. 


397 


like  God  ;  but  in  the  same  proportion  as  he  who 
was  formed  but  to-day,  and  received  the  begin- 
ning of  his  creation,  is  inferior  to  Him  who  is 
uncreated,  and  who  is  ahvays  the  same,  in  that 
proportion  is  he,  as  respects  knowledge  and  the 
faculity  of  investigating  the  causes  of  all  things, 
inferior  to  Him  who  made  him.  For  thou,  O 
man,  art  not  an  uncreated  being,  nor  didst  thou 
always  co-exist '  with  God,  as  did  His  own  Word  ; 
but  now,  through  His  pre-eminent  goodness,  re- 
ceiving the  beginning  of  thy  creation,  thou  dost 
gradually  learn  from  the  Word  the  dispensations 
of  God  who  made  thee. 

4.  Preserve  therefore  the  proper  order  of  thy 
knowledge,  and  do  not,  as  being  ignorant  of 
things  really  good,  seek  to  rise  above  God  Him- 
self, for  He  cannot  be  surpassed  ;  nor  do  thou 
seek  after  any  one  above  the  Creator,  for  thou 
wilt  not  discover  such.  For  thy  Former  cannot 
be  contained  within  limits ;  nor,  although  thou 
shouldst  measure  all  this  [universe],  and  pass 
through  all  His  creation,  and  consider  it  in  all 
its  depth,  and  height,  and  length,  wouldst  thou 
be  able  to  conceive  of  any  other  above  the  Father 
Himself.  For  thou  wilt  not  be  able  to  think  Him 
fully  out,  but,  indulging  in  trains  of  reflection 
opposed  to  thy  nature,  thou  wilt  prove  thyself 
foolish ;  and  if  thou  persevere  in  such  a  course, 
thou  wilt  fall  into  utter  madness,  whilst  thou 
deemest  thyself  loftier  and  greater  than  thy  Crea- 
tor, and  imaginest  that  thou  canst  penetiate  be- 
yond His  dominions. 

CHAP.    XXVI. "  KNOWLEDGE    PUFFETH    UP,    BUT 

LOVE    EDIFIETH." 

I.  It  is  therefore  better  and  more  profitable 
to  belong  to  the  simple  and  unlettered  class,  and 
by  means  of  love  to  attain  to  nearness  to  God, 
than,  by  imagining  ourselves  learned  and  skilful, 
to  be  found  [among  those  who  are]  blasphemous 
against  their  own  God,  inasmuch  as  they  con- 
jure up  another  God  as  the  Father.  And  for 
this  reason  Paul  exclaimed,  "  Knowledge  puffeth 
up,  but  love  edifieth  :  "  ^  not  that  he  meant  to 
inveigh  against  a  true  knowledge  of  God,  for  in 
that  case  he  would  have  accused  himself;  but-, 
because  he  knew  that  some,  puffed  up  by  the 
pretence  of  knowledge,  fell  away  from  the  love 
of  God,  and  imagine  that  they  themselves  are 
perfect,  for  this  reason  that  they  set  forth  an 
imperfect  Creator,  with  the  view  of  putting  an 
end  to  the  pride  which  they  feel  on  account  of 
knowledge  of  this  kind,  he  says,  "  Knowledge 
puffeth  up,  but  love  edifieth."  Now  there  can 
be  no  greater  conceit  than  this,  that  any  one 
should  imagine  he  is  better  and  more  perfect 
than  He  who  made  and  fashioned  him,  and  im- 

*  Alluding  to  the  imaginary  JEon  Anthropos,  who  existed  from 
eternity. 

-  1  Cor.  viii.  i. 


parted  to  him  the  breath  of  life,  and  commanded 
this  very  thing  into  existence.  It  is  therefore 
better,  as  I  have  said,  that  one  should  have  no 
knowledge  whatever  of  any  one  reason  why  a 
single  thing  in  creation  has  been  made,  but 
should  believe  in  God,  and  continue  in  His  love, 
than  3  that,  puffed  up  through  knowledge  of  this 
kind,  he  should  fall  away  from  that  love  which  is 
the  life  of  man  ;  and  that  he  should  search  after 
no  other  knowledge  except  [the  knowledge  of] 
Jesus  Christ  the  Son  of  God,  who  was  crucified 
for  us,  than  that  by  subtle  questions  and  hair- 
splitting expressions  he  should  fall  into  impiety.'* 

2.  For  how  would  it  be,  if  any  one,  gradually 
elated  by  attempts  of  the  kind  referred  to,  should, 
because  the  Lord  said  that  "  even  the  hairs  of 
your  head  are  all  numbered,"  5  set  about  inquir- 
ing into  the  number  of  hairs  on  each  one's 
head,  and  endeavour  to  search  out  the  reason  on 
account  of  which  one  man  has  so  many,  and 
another  so  many,  since  all  have  not  an  equal 
number,  but  many  thousands  upon  thousands  are 
to  be  found  with  still  varying  numbers,  on  this 
account  that  some  have  larger  and  others  smaller 
heads,  some  have  bushy  heads  of  hair,  others 
thin,  and  others  scarcely  any  hair  at  all,  —  and 
then  those  who  imagine  that  they  have  discovered 
the  number  of  the  hairs,  should  endeavour  to 
apply  that  for  the  commendation  of  their  own 
sect  which  they  have  conceived?  Or  again,  if 
any  one  should,  because  of  this  expression  which 
occurs  in  the  Gospel,  "  Are  not  two  sparrows 
sold  for  a  farthing?  and  not  one  of  them  falls  to 
the  ground  without  the  will  of  your  Father,"  ^ 
take  occasion  to  reckon  up  the  number  of  spar- 
rows caught  daily,  whether  over  all  the  world  or 
in  some  particular  district,  and  to  make  inquiry 
as  to  the  reason  of  so  many  having  been  captured 
yesterday,  so  many  the  day  before,  and  so  many 
again  on  this  day,  and  should  then  join  on  the 
number  of  sparrows  to  his  [particular]  hypothe- 
sis, would  he  not  in  that  case  mislead  himself 
altogether,  and  drive  into  absolute  insanity  those 
that  agreed  with  him,  since  men  are  always  eager 
in  such  matters  to  be  thought  to  have  discovered 
something  more  extraordinary  than  their  mas- 
ters ?  7 

3.  But  if  any  one  should  ask  us  whether  every 
number  of  all  the  things  which  have  been  made, 
and  which  are  made,  is  known  to  God,  and 
whether  every  one  of  these  [numbers]  has,  ac- 
cording to  His  providence,  received  that  special 
amount  which  it  contains  ;  and  on  our  agreeing 


3  "  Aut;  "  T)  having  been  thus  mistakenly  rendered  instead  of 
"  quam." 

••  [This  seems  anticipatory  of  the  dialectics  of  schola.sticism,  and 
of  its  immense  influence  In  \\'estern  Christendom,  after  St.  Bernard's 
feeble  adhesion  to  the  Biblical  system  of  the  ancieiits.] 

5  Matt.  X.  30. 

6  Matt   X.  29. 

7  [Illustrated  by  the  history  of  modern  thought  in  Germany.  See 
the  meritorious  work  of  Professor   Kahnis.   on   Cerntnn  Protestant- 

1  u/H,"  (liaiisiaLcuy .     L....i.Ouit;ii,  T.  Cx.  1.  ^iark,  iJjt.j 


398 


IREN^US   AGAINST    HERESIES. 


that  such  is  the  case,  and  acknowledging  that 
not  one  of  the  things  which  have  been,  or  are, 
or  shall  be  made,  escapes  the  knowledge  of  God, 
but  that  through  His  providence  every  one  of 
them  has  obtained  its  nature,  and  rank,  and 
number,  and  special  cjuantity,  and  that  nothing 
whatever  either  has  been  or  is  produced  in  vain 
or  accidentally,  but  with  exceeding  suitability  [to 
the  purpose  intended],  and  in  the  exercise  of 
transcendent  knowledge,  and  that  it  was  an  ad- 
mirable and  truly  divine  intellect  •  which  could 
both  distinguish  and  bring  forth  the  proper  causes 
of  such  a  system  :  if,  [I  say,]  any  one,  on  obtain- 
ing our  adherence  and  consent  to  this,  should 
proceed  to  reckon  up  the  sand  and  pebbles  of  the 
earth,  yea  also  the  waves  of  the  sea  and  the  stars 
of  heaven,  and  should  endeavour  to  think  out 
the  causes  of  the  number  which  he  imagines 
himself  to  have  discovered,  would  not  his  labour 
be  in  vain,  and  would  not  such  a  man  be  justly 
declared  mad,  and  destitute  of  reason,  by  all 
possessed  of  common  sense  ?  And  the  more  he 
occupied  himself  beyond  others  in  questions  of 
this  kind,  and  the  more  he  imagines  himself  to 
find  out  beyond  others,  styling  them  unskilful, 
ignorant,  and  animal  beings,  because  they  do  not 
enter  into  his  so  useless  labour,  the  more  is  he 
[in  reality]  insane,  foolish,  struck  as  it  were  with 
a  thunderbolt,  since  indeed  he  does  in  no  one 
point  own  himself  inferior  to  God  ;  but,  by  the 
knowledge  which  he  imagines  himself  to  have 
discovered,  he  changes  God  Himself,  and  exalts 
his  own  opinion  above  the  greatness  of  the 
Creator. 

CHAP.     XXVII. PROPER     MODE     OF     INTERPRETING 

PARABLES  AND  OBSCURE  PASSAGES  OF  SCRIPTURE. 

I.  A  sound  mind,  and  one  which  does  not  ex- 
pose its  possessor  to  danger,  and  is  devoted  to 
piety  and  the  love  of  truth,  will  eagerly  meditate 
upon  those  things  which  God  has  placed  within 
the  power  of  mankind,  and  has  subjected  to  our 
knowledge,  and  will  make  advancement  in  [ac- 
quaintance with]  them,  rendering  the  knowledge 
of  them  easy  to  him  by  means  of  daily  study. 
These  things  are  such  as  fall  [plainly]  imder 
our  observation,  and  are  clearly  and  unambigu- 
ously in  express  terms  set  forth  in  the  Sacred 
Scriptures.  And  therefore  the  parables  ought 
not  to  be  adapted  to  ambiguous  expressions. 
For,  if  this  be  not  done,  both  he  who  explains 
them  will  do  so  without  danger,  and  the  parables 
will  receive  a  like  interpretation  from  all,  and 
the  body  ^  of  truth  remains  entire,  with  a  har- 
monious adaptation  of  its  members,  and  without 
any  collision  [of  its  several  parts].  But  to  apply 
expressions  which  are  not   clear  or   evident  to 


text 


Rationem." 
*  We  read  "  veritatis  corpus"  for  "a  veritate   rorpus"   in   the 


interpretations  of  the  parables,  such  as  every 
one  discovers  for  himself  as  inclination  leads 
him,  [is  absurd. 3]  For  in  this  way  no  one  will 
possess  the  rule  of  truth ;  but  in  accordance 
with  the  number  of  persons  who  explain  the 
parables  will  be  found  the  various  systems  of 
truth,  in  mutual  opposition  to  each  other,  and 
setting  forth  antagonistic  doctrines,  like  the 
questions  current  among  the  Gentile  philoso- 
phers. 

2.  According  to  this  course  of  procedure, 
therefore,  man  would  always  be  inquiring  but 
never  finding,  because  he  has  rejected  the  very 
method  of  discovery.  And  when  the  Bride- 
groom 4  comes,  he  who  has  his  lamp  untrimmed, 
and  not  burning  with  the  brightness  of  a  steady 
light,  is  classed  among  those  who  obscure  the 
interpretations  of  the  parables,  forsaking  Him 
who  by  His  plain  announcements  freely  imparts 
gifts  to  all  who  come  to  Him,  and  is  excluded 
from  His  marriage-chamber.  Since,  therefore, 
the  entire  Scriptures,  the  prophets,  and  the 
Gospels,  can  be  clearly,  unambiguously,  and 
harmoniously  understood  by  all,  although  all  do 
not  believe  them  ;  and  5  since  they  proclaim  that 
one  only  God,  to  the  exclusion  of  all  others, 
formed  all  things  by  His  w^ord,  whether  visible 
or  invisible,  heavenly  or  earthly,  in  the  water  or 
under  the  earth,  as  I  have  shown  ^  from  the  very 
words  of  Scripture  ;  and  since  the  very  system 
of  creation  to  which  we  belong  testifies,  by  what 
falls  under  our  notice,  that  one  Being  made  and 
governs  it,  —  those  persons  will  seem  truly  foolish 
who  blind  their  eyes  to  such  a  clear  demonstra- 
tion, and  will  not  behold  the  light  of  the  an- 
nouncement [made  to  them]  ;  but  they  put 
fetters  upon  themselves,  and  every  one  of  them 
imagines,  by  means  of  their  obscure  interpreta- 
tions of  the  parables,  that  he  has  found  out  a 
God  of  his  own.  For  that  there  is  nothing 
whatever  openly,  expressly,  and  without  contro- 
versy said  in  any  part  of  Scripture  respecting 
the  Father  conceived  of  by  those  who  hold  a 
contrary  opinion,  they  themselves  testify,  when 
they  maintain  that  the  Saviour  privately  taught 
these  same  things  not  to  all,  but  to  certain  only 
of  His  disciples  who  could  comprehend  them, 
and  who  understood  what  was  intended  by  Him 
through  means  of  arguments,  enigmas,  and  para- 
bles. They  come,  [in  fine,]  to  this,  that  they 
maintain  there  is  one  Being  who  is  proclaimed 
as  God,  and  another  as  Father,  He  who  is  set 
forth  as  such  through  means  of  parables  and 
enigmas. 


3  Some  such  expression  of  disapproval  must  evidently  be  supplied, 
though  wanting  in  the  Latin  text. 

*  Matt.  XXV.  5,  etc. 

5  The  text  is  here  elliptical,  and  we  have  supplied  what  seem? 
necessary  to  complete  the  sense. 

b  It  is  doubtful  whether"  dcmonstravimus  "  or  "  demonstrabimus" 
be  the  proper  reading:  if  ihe  former,  the  reference  will  be  to  book  L 
22,  or  ii.  2;  if  the  latter,  to  book  iii.  8. 


IRENyEUS   AGAINST   HERESIES. 


399 


3.  But  since  parables  admit  of  many  interpre- 
tations, what  lover  of  truth  will  not  acknowledge, 
that  for  them  to  assert  God  is  to  be  searched 
out  from  these,  while  they  desert  what  is  certain, 
indul)ital)le,  and  true,  is  the  part  of  men  who 
eagerly  throw  themselves  into  danger,  and  act  as 
if  destitute  of  reason  ?  And  is  not  such  a  course 
of  conduct  not  to  build  one's  house  upon  a  rock  ' 
which  is  firm,  strong,  and  placed  in  an  open  posi- 
tion, but  upon  the  shifting  sand?  Hence  the 
overthrow  of  such  a  building  is  a  matter  of  ease. 

CH.\P.  XXVIII. PERFECT  KNOWLEDGE  CANNOT  BE  AT- 
TAINED IN  THE  PRESENT  LIFE  :  MANY  QUESTIONS 
MUST  BE  SUBMISSIVELY  LEFT  IN  THE  HANDS  OF  GOD. 

1.  Having  therefore  the  truth  itself  as  our  rule, 
and  the  testimony  concerning  God  set  clearly 
before  us,  we  ought  not,  by  running  after  numer- 
ous and  diverse  answers  to  questions,  to  cast 
away  the  firm  and  true  knowledge  of  God.  But* 
it  is  much  more  suitable  that  we,  directing  our 
inquiries  after  this  fashion,  should  exercise  our- 
selves in  the  investigation  cf  the  mystery  and 
administration  of  the  living  God,  and  should  in- 
crease in  the  love  of  Him  who  has  done,  and 
still  does,  so  great  things  for  us  ;  but  never  should 
fall  from  the  belief  by  which  it  is  most  clearly 
proclaimed  that  this  Being  alone  is  truly  God 
and  Father,  who  both  formed  this  world,  fash- 
ioned man,  and  bestowed  the  faculty  of  increase 
on  His  own  creation,  and  called  him  upwards 
from  lesser  things  to  those  greater  ones  which 
are  in  His  own  presence,  just  as  He  brings  an 
infant  which  has  been  conceived  in  the  womb 
into  the  light  of  the  sim,  and  lays  up  wheat  in 
the  barn  after  He  has  given  it  full  strength  on 
the  stalk.  But  it  is  one  and  the  same  Creator 
who  both  fashioned  the  womb  and  created  the 
sun  ;  and  one  and  the  same  I>ord  who  both 
reared  the  stalk  of  corn,  increased  and  multiplied 
the  wheat,  and  prepared  the  barn. 

2.  If,  however,  we  cannot  discover  explana- 
tions of  all  those  things  in  Scripture  which  are 
made  the  subject  of  investigation,  yet  let  us  not 
on  that  account  seek  after  any  other  God  be- 
sides Him  who  really  exists.  For  this  is  the 
very  greatest  impiety.  We  should  leave  things 
of  that  nature  to  God  who  created  us,  being 
most  properly  assured  that  the  Scriptures  are  in- 
deed perfect,  since  they  were  spoken  by  the 
Word  of  God  and  His  Spirit ;  but  we,  inasmuch 
as  we  are  inferior  to,  and  later  in  existence  than, 
the  Word  of  God  and  His  Spirit,  are  on  that 
very  account  ^  destitute  of  the  knowledge  of  His 
mysteries.  And  there  is  no  cause  for  wonder  if 
this  is  the  case  with  us  as  respects  things  spiritual 
and  heavenly,  and  such  as  require  to  be  made 
known  to  us  by  revelation,  since  many  even  of 


'  Matt.  vii.  25. 
2  Or,  "  to  that  < 


those  things  which  lie  at  our  very  feet  (I  mean 
such  as  belong  to  this  world,  which  we  handle, 
and  see,  and  are  in  close  contact  with)  transcend 
our  knowledge,  so  that  even  these  we  must  leave 
to  God.  For  it  is  fitting  that  He  should  excel 
all  [in  knowledge].  For  how  stands  the  case, 
for  instance,  if  we  endeavour  to  explain  the  cause 
of  the  rising  of  the  Nile?  We  may  say  a  great 
deal,  plausible  or  otherwise,  on  the  subject ;  but 
what  is  true,  sure,  and  incontrovertible  regarding 
it,  belongs  only  to  God.  Then,  again,  the  dwell- 
ing-place of  birds  —  of  those,  I  mean,  which 
come  to  us  in  spring,  but  fly  away  again  on  the 
approach  of  autumn — though  it  is  a  matter  con- 
nected with  this  world,  escapes  our  knowledge. 
What  explanation,  again,  can  we  give  of  the  flow 
and  ebb  of  the  ocean,  although  every  one  admits 
there  must  be  a  certain  cause  [for  these  phe- 
nomena] ?  Or  what  can  we  say  as  to  the  nature 
of  those  things  which  lie  beyond  it  ?  ^  What, 
moreover,  can  we  say  as  to  the  formation  of  rain, 
lightning,  thunder,  gatherings  of  clouds,  vapours, 
the  bursting  forth  of  winds,  and  such  like  things  ; 
or  tell  as  to  the  storehouses  of  snow,  hail,  and 
other  like  things?  [What  do  we  know  respect- 
ing] the  conditions  requisite  for  the  preparation 
of  clouds,  or  what  is  the  real  nature  of  the  vapours 
in  the  sky  ?  What  as  to  the  reason  why  the  moon 
waxes  and  wanes,  or  what  as  to  the  cause  of  the 
difference  of  nature  among  various  waters,  metals, 
stones,  and  such  like  things  ?  On  all  these  points 
we  may  indeed  say  a  great  deal  while  we  search 
into  their  causes,  but  God  alone  who  made  them 
can  declare  the  truth  regarding  them. 

3.  If,  therefore,  even  with  respect  to  creation, 
there  are  some  things  [the  knowledge  of]  which 
belongs  only  to  God,  and  others  which  come  with- 
in the  range  of  our  own  knowledge,  what  ground 
is  there  for  complaint,  if,  in  regard  to  those  things 
which  we  investigate  in  the  Scriptures  (which 
are  throughout  spiritual),  we  are  able  by  the 
grace  of  God  to  explain  some  of  them,  while  we 
must  leave  others  in  the  hands  of  God,  and  that 
not  only  in  the  present  world,  but  also  in  that 
which  is  to  come,  so  that  God  should  for  ever 
teach,  and  man  should  for  ever  learn  the  things 
taught  him  by  God?  As  the  apostle  has  said 
on  this  point,  that,  when  other  things  have  been 
done  away,  then  these  three,  "  faith,  hope,  and 
charity,  shall  endure."^  For  faith,  which  has 
respect  to  our  Master,  endures  5  unchangeably, 


3  Comp.  Clem.  Rom.,  £^.  to  Cor.,  c.  xx. ;  and  August.,  De.  Civit 
Dei,  xvi.  9. 

*  I  Cor.  xiii.  13. 

5  "  Permanet  firma,"  —  no  doubt  corresponding  to  the  fxerei  of 
the  apostle,  i  Cor.  xiii.  13.  Har\-ey  here  remarks,  that  "'  the  author 
seems  to  misapprehend  the  apostle's  meaning.  .  .  .  There  will  be  no 
longer  room  for  hope,  when  the  substance  of  things  hoped  for  shall  have 
become  a  matter  of  fruition :  neither  will  there  be  any  room  for  faith, 
when  the  soul  shall  be  admitted  to  see  God  as  He  is."  But  the  best 
modern  interpreters  take  the  same  view  of  the  passage  as  Irenaeus. 
They  regard  the  luri  hi  of  St.  Paul  as  not  being  temporal,  but  logical, 
and  conclude  therefore  the  meaning  to  be,  thaty<i/'^/j  and  ho/'e,  as  well 
as  love,  will,  in  a  sense,  endure  for  ever.     Comp.,  e.g  ,  Alford,  in  loc. 


400 


IREN^US   AGAINST   HERESIES. 


assuring  us  that  there  is  but  one  true  God,  and 
that  we  should  truly  love  Him  for  ever,  seeing  that 
He  alone  is  our  Father ;  while  we  hope  ever 
to  be  receiving  more  and  more  from  God,  and 
to  learn  from  Him,  because  He  is  good,  and 
possesses  boundless  riches,  a  kingdom  without 
end,  and  instruction  that  can  never  be  exhausted. 
If,  therefore,  according  to  the  rule  which  I  have 
stated,  we  leave  some  questions  in  the  hands  of 
God,  we  shall  both  preserve  our  faith  uninjured, 
and  shall  continue  without  danger  ;  and  all  Scrip- 
ture, which  has  been  given  to  us  by  God,  shall 
be  found  by  us  perfectly  consistent ;  and  the 
parables  shall  harmonize  with  those  passages 
which  are  perfecdy  plain ;  and  those  statements 
the  meaning  of  which  is  clear,  shall  serve  to  ex- 
plain the  parables  ;  and  through  the  many  diver- 
sified utterances  [of  Scripture]  there  shall  be 
heard  '  one  harmonious  melody  in  us,  praising 
in  hymns  that  God  who  created  all  things.  If, 
for  instance,  any  one  asks,  "  What  was  God  doing 
before  He  made  the  world  ?  "  we  reply  that  the 
answer  to  such  a  question  lies  with  God  Himself. 
For  that  this  world  was  formed  perfect  ^  by  God, 
receiving  a  beginning  in  time,  the  Scriptures 
teach  us ;  but  no  Scripture  reveals  to  us  what 
God  was  employed  about  before  this  event. 
The  answer  therefore  to  that  question  remains 
with  God,  and  it  is  not  proper  ^  for  us  to  aim 
at  bringing  forward  foolish,  rash,  and  blasphe- 
mous suppositions  [in  reply  to  it]  ;  so,  as  by  one's 
imagining  that  he  has  discovered  the  origin 
of  matter,  he  should  in  reality  set  aside  God 
Himself  who  made  all  things. 

4.  For  consider,  all  ye  who  invent  such  opin- 
ions, since  the  Father  Himself  is  alone  called 
God,  who  has  a  real  existence,  but  whom  ye 
style  the  Demiurge  ;  since,  moreover,  the  Scrip- 
tures acknowledge  Him  alone  as  God ;  and  yet 
again,  since  the  Lord  confesses  Him  alone  as 
His  own  Father,  and  knows  no  other,  as  I  shall 
show  from  His  very  words,  —  when  ye  style  this 
very  Being  the  fruit  of  defect,  and  the  offspring 
of  ignorance,  and  describe  Him  as  being  ignorant 
of  those  things  which  are  above  Him,  with  the 
various  other  allegations  which  you  make  regard- 
ing Him,  —  consider  the  terrible  blasphemy  [ye 
are  thus  guilty  of  ]  against  Him  who  truly  is  God. 
Ye  seem  to  affirm  gravely  and  honestly  enough 
that  ye  believe  in  God ;  but  then,  as  ye  are 
utterly  unable  to  reveal  any  other  God,  ye  de- 
clare this  very  Being  in  whom  ye  profess  to 
believe,  the  fruit  of  defect  and  the  offspring  of 
ignorance.     Now  this  blindness  and  foolish  talk- 


'  The  Latin  text  is  here  untranslateable.  Grabe  proposes  to  read, 
"  u>ia  consonans  mclodia  in  nobis  sentietur ;"  v/\A\t  Stieren  and 
others  prefer  to  exchange  aiaOriaeTai  for  •Vfl^ireTai. 

2  "  Apotelesticos."  This  word,  says  Harvey,  "  may  also  refer  to 
the  vital  energy  of  nature,  whereby  its  effects  are  for  ever  reproduced 
in  unceasing  succession."     Comp.  Hippo).,  Philos.,  vii.  24. 

3  We  here  follow  Grabe,  who  nndr-r^'nnds  liecet.  Harvey  less 
simply  explains  tnc  very  obscure  Latin  text. 


ing  flow  to  you  from  the  fact  that  ye  reserve 
nothing  for  God,  but  ye  wish  to  proclaim  the 
nativity  and  production  both  of  God  Himself, 
of  His  Enncjua,  of  His  Logos,  and  Life,  and 
Christ ;  and  ye  form  the  idea  of  these  from  no 
other  than  a  mere  human  experience  ;  not  under- 
standing, as  I  said  before,  that  it  is  possible,  in 
the  case  of  man,  who  is  a  compound  being,  to 
speak  in  this  way  of  the  mind  of  man  and  the 
thought  of  man  ;  and  to  say  that  thought  (ennoea) 
springs  from  mind  (sensus),  intention  (enthy- 
mesis)  again  from  thought,  and  word  (logos)  from 
intention  (but  which  logos?'*  for  there  is  among 
the  Greeks  one  logos  which  is  the  principle 
that  thinks,  and  another  which  is  the  instru- 
ment by  means  of  which  thought  is  expressed)  ; 
and  [to  say]  that  a  man  sometimes  is  at  rest 
and  silent,  while  at  other  times  he  speaks  and 
is  active.  But  since  God  is  5  all  mind,  all 
reason,  all  active  spirit,  all  light,  and  always 
exists  one  and  the  same,  as  it  is  both  bene- 
ficial for  us  to  think  of  God,  and  as  we  learn 
regarding  Him  from  the  Scriptures,  such  feelings 
and  divisions  [of  operation]  cannot  fittingly  be 
ascribed  to  Him.  For  our  tongue,  as  being  car- 
nal, is  not  sufficient  to  minister  to  the  rapidity 
of  the  human  mind,  inasmuch  as  that  is  of  a 
spiritual  nature,  for  which  reason  our  word  is  re- 
strained ^  within  us,  and  is  not  at  once  expressed 
as  it  has  been  conceived  by  the  mind,  but  is 
uttered  by  successive  efforts,  just  as  the  tongue 
is  able  to  serve  it. 

5.  But  God  being  all  Mind,  and  all  Logos, 
both  speaks  exactly  what  He  thinks,  and  thinks 
exactly  what  He  speaks.  For  His  thought  is 
Logos,  and  Logos  is  Mind,  and  Mind  compre- 
hending all  things  is  the  Father  Himself.  He, 
therefore,  who  speaks  of  the  mind  of  God,  and 
ascribes  to  it  a  special  origin  of  its  own,  de- 
clares Him  a  compound  Being,  as  if  God  were 
one  thing,  and  the  original  Mind  another.  So, 
again,  with  respect  to  Logos,  when  one  attributes 
to  him  the  third  ^  place  of  production  from  the 
Father ;  on  which  supposition  he  is  ignorant  of 
His  greatness ;  and  thus  Logos  has  been  far 
separated  from  God.  As  for  the  prophet,  he 
declares  respecting  Him,  "  Who  shall  describe 
His  generation?  "  ^  But  ye  pretend  to  set  forth 
His  generation  from  the  Father,  and  ye  transfer 
the  production  of  the  word  of  men  which  takes 
place  by  means  of  a  tongue  to  the  Word  of  God, 
and  thus  are  righteously  exposed  by  your  own 


*  The  Greek  term  Adyo5,  as  is  well  known,  denotes  both  ratio 
(reason)  and  sertno  (speech).  Some  deem  the  above  parenthesis  an 
interpolation. 

5  Comp.  i.  12,  2. 

6  "  Suffugatur:  "  some  read  "  suffocatur;  "  and  Harvey  proposes 
"  suffragatur,"  as  the  representative  of  the  Greek  i/z^jrAi^erai.  The 
me,^ning  in  any  case  is,  that  while  ideas  are  instantaneously  formed 
in  the  human  mind,  they  can  be  expressed  through  means  of  words 
only  fractionally,  and  by  successive  utterances. 

7  Th'i<;:    Pvf/nis,  iVoiis,  Lo^os. 

8  Isa.  hii.  8. 


irentEus  against  heresies. 


401 


selves  as  knowing  neither  things  human  nor  di- 
vine. 

6.  But,  beyond  reason  inflated  [with  your  own 
wisdom],  ye  presumptuously  maintain  that  ye  are 
acquainted  with  the  unspeakable  mysteries  of 
Ciod  ;  while  even  the  Lord,  the  very  Son  of  God, 
allowed  that  the  Father  alone  knows  the  very  day 
and  hour  of  judgment,  when  He  plainly  declares, 
"  But  of  that  day  and  that  hour  knoweth  no  man, 
neither  the  Son,  but  the  Father  only."  '  If,  then, 
the  Son  was  not  ashamed  to  ascribe  the  knowl- 
edge of  that  day  to  the  Father  only,  but  declared 
what  was  true  regarding  the  matter,  neither  let 
us  be  ashamed  to  reserve  for  God  those  greater 
questions  which  may  occur  to  us.  For  no  man 
is  superior  to  his  master.^  If  any  one,  therefore, 
says  to  us,  "  How  then  was  the  Son  produced 
by  the  Father?"  we  reply  to  him,  that  no  man 
understands  that  production,  or  generation,  or 
calling,  or  revelation,  or  by  whatever  name  one 
may  describe  His  generation,  which  is  in  fact 
altogether  indescribable.  Neither  Valentinus, 
nor  Marcion,  nor  Saturninus,  nor  Basilides,  nor 
angels,  nor  archangels,  nor  principalities,  nor 
powers  [possess  this  knowledge],  but  the  Father 
only  who  begat,  and  the  Son  who  was  begotten. 
Since  therefore  His  generation  is  unspeakable, 
those  who  strive  to  set  forth  generations  and 
productions  cannot  be  in  their  right  mind,  inas- 
much as  they  undertake  to  describe  things  which 
are  indescribable.  For  that  a  word  is  uttered 
at  the  bidding  of  thought  and  mind,  all  men 
indeed  well  understand.  Those,  therefore,  who 
have  excogitated  [the  theory  of]  emissions  have 
not  discovered  anything  great,  or  revealed  any 
abstruse  mystery,  when  they  have  simply  trans- 
ferred what  all  understand  to  the  only-begotten 
Word  of  God  ;  and  while  they  style  Him  un- 
speakable and  unnameable,  they  nevertheless 
.set  forth  the  production  and  formation  of  His 
first  generation,  as  if  they  themselves  had  assisted 
at  His  birth,  thus  assimilating  Him  to  the  word 
of  mankind  formed  by  emissions. 

7.  But  we  shall  not  be  wrong  if  we  affirm  the 
same  thing  also  concerning  the  substance  of  mat- 
ter, that  God  produced  it.  For  we  have  learned 
from  the  Scriptures  that  God  holds  the  suprem- 
acy over  all  things.  But  whence  or  in  what 
way  He  produced  it,  neither  has  Scripture 
anywhere  declared ;  nor  does  it  become  us  to 
conjecture,  so  as,  in  accordance  with  our  own 
opinions,  to  form  endless  conjectures  concerning 
God,  but  we  should  leave  such  knowledge  in  the 
hands  of  God  Himself.  In  like  manner,  also, 
we  must  leave  the  cause  why,  while  all  things 
were    made   by   God,  certain   of  His  creatures 


'  Mark  xiii.  32.  The  words,  "  neither  the  angels  which  are  in 
heaven,"  are  here  omitted,  probably  because,  as  usual,  the  writer 
quotes  from  memory. 

^  Corap.  Matt.  x.  24;   Luke  xi.  40. 


sinned  and  revolted  from  a  state  of  submission 
to  God,  and  others,  indeed  the  great  majority, 
persevered,  and  do  still  persevere,  in  [willing] 
subjection  to  Him  who  formed  them,  and  also  of 
what  nature  those  are  who  sinned,  and  of  what 
nature  those  who  persevere,  —  [we  must,  I  say, 
leave  the  cause  of  these  things]  to  God  and  His 
Word,  to  whom  alone  He  said,  "  Sit  at  my  right 
hand,  until  I  make  Thine  enemies  Thy  footstool."  ^ 
But  as  for  us,  we  still  dwell  upon  the  earth,  and 
have  not  yet  sat  down  upon  His  throne.  For 
although  the  Spirit  of  the  Saviour  that  is  in  Him 
"  searcheth  all  things,  even  the  deep  things  of 
God,"  •*  yet  as  to  us  "  there  are  diversities  of  gifts, 
differences  of  administrations,  and  diversities  of 
operations  ;  "  s  and  we,  while  upon  the  earth,  as 
Paul  also  declares,  "  know  in  part,  and  prophesy 
in  part."  ^  Since,  therefore,  we  know  but  in  part, 
we  ought  to  leave  all  sorts  of  [difficult]  questions 
in  the  hands  of  Him  who  in  some  measure,  [and 
that  only,]  bestows  grace  on  us.  That  eternal 
fire,  [for  instance,]  is  prepared  for  sinners,  both 
the  Lord  has  plainly  declared,  and  the  rest  of 
the  Scriptures  demonstrate.  And  that  God  fore- 
knew that  this  would  happen,  the  Scriptures  do 
in  like  manner  demonstrate,  since  He  prepared 
eternal  fire  from  the  beginning  for  those  who 
were  [afterwards]  to  transgress  [His  command- 
ments] ;  but  the  cause  itself  of  the  nature  of 
such  transgressors  neither  has  any  Scripture  in- 
formed us,  nor  has  an  apostle  told  us,  nor  has  the 
Lord  taught  us.  It  becomes  us,  therefore,  to 
leave  the  knowledge  of  this  matter  to  God,  even 
as  the  Lord  does  of  the  day  and  hour  [of  judg- 
ment], and  not  to  rush  to  such  an  extreme  of 
danger,  that  we  will  leave  nothing  in  the  hands 
of  God,  even  though  we  have  received  only  a 
measure  of  grace  [from  Him  in  this  world]. 
But  when  we  investigate  points  which  are  above 
us,  and  with  respect  to  which  we  cannot  reach 
satisfaction,  [it  is  absurd  -"]  that  we  should  dis- 
play such  an  extreme  of  presumption  as  to  lay 
open  God,  and  things  which  are  not  yet  discov- 
ered,*^ as  if  already  we  had  found  out,  by  the 
vain  talk  about  emissions,  God  Himself,  the 
Creator  of  all  things,  and  to  assert  that  He  de- 
rived His  substance  from  apostasy  and  ignorance, 
so  as  to  frame  an  impious  hypothesis  in  opposi- 
tion to  God. 

8.  Moreover,  they  possess  no  proof  of  their 
system,  which  has  but  recently  been  invented  by 
them,  sometimes  resting  upon  certain  numbers, 
sometimes  on  syllables,  and  sometimes,  again, 
on  names ;  and  there  are  occasions,  too,  when, 


3  Ps.  ex.  I. 

■♦  I  Cor.  ii.  10. 

5  I  Cor.  xii.  4,  5,  6. 

*  I  Cor.  xiii.  9. 

7  Massuet  proposes  to  insert  these  words,  and  some  such  supple- 
ment seems  clearly  necessary  to  complete  the  sense.  But  the  sentence 
still  remains  confused  and  doubtful. 

**  [Gen.  xl.  8;  Deut.  xxix.  29;  Ps.  cxxxi.j 


402 


IRENy^US    AGAINST    HERESIES. 


by  means  of  those  letters  which  are  contained 
in  letters,  by  parables  not  properly  interpreted,  or 
by  certain  [baseless]  conjectures,  they  strive  to 
establish  that  fabulous  account  which  they  have 
devised.  For  if  any  one  should  inquire  the  rea- 
son why  the  Father,  who  has  fellowship  with  the 
Son  in  all  things,  has  been  declared  by  the  Lord 
alone  to  know  the  hour  and  the  day  [of  judg- 
ment], he  will  find  at  present  no  more  suitable, 
or  becoming,  or  safe  reason  than  this  (since, 
indeed,  the  Lord  is  the  only  true  Master),  that 
we  may  learn  through  Him  that  the  Father  is 
above  all  things.  For  "  the  Father,"  says  He, 
"is  greater  than  L"  '  The  Father,  therefore, 
has  been  declared  by  our  Lord  to  excel  with 
respect  to  knowledge ;  for  this  reason,  that  we, 
too,  as  long  as  we  are  connected  with  the  scheme 
of  things  in  this  world,  should  leave  perfect  knowl- 
edge, and  such  questions  [as  have  been  men- 
tioned], to  God,  and  should  not  by  any  chance, 
while  we  seek  to  investigate  the  sublime  nature 
of  the  Father,  fall  into  the  danger  of  starting  the 
question  whether  there  is  another  God  above 
God.= 

9.  But  if  any  lover  of  strife  contradict  what  I 
have  said,  and  also  what  the  apostle  affirms,  that 
"  we  know  in  part,  and  prophesy  in  part,"  ^  and 
imagine  that  he  has  acquired  not  a  partial,  but 
a  universal,  knowledge  of  all  that  exists,  —  being 
such  an  one  as  Valentinus,  or  Ptolemgeus,  or 
Basilides,  or  any  other  of  those  who  maintain  that 
they  have  searched  out  the  deep  *  things  of  God, 
—  let  hira  not  (arraying  himself  in  vainglory) 
boast  that  he  has  acquired  greater  knowledge 
than  others  with  respect  to  those  things  which 
are  invisible,  or  cannot  be  placed  under  our  ob- 
servation ;  but  let  him,  by  making  diligent  inquiry, 
and  obtaining  information  from  the  Father,  tell 
us  the  reasons  (which  we  know  not)  of  those 
things  which  are  in  this  world,  — as,  for  instance, 
the  number  of  hairs  on  his  own  head,  and  the 
sparrows  which  are  captured  day  by  day,  and 
such  other  points  with  which  we  are  not  pre- 
viously acquainted,  —  so  that  we  may  credit  him 
also  with  respect  to  more  important  points.  But 
if  those  who  are  perfect  do  not  yet  understand 
the  very  things  in  their  hands,  and  at  their  feet, 
and  before  their  eyes,  and  on  the  earth,  and 
especially  the  rule  followed  with  respect  to  the 
hairs  of  their  head,  how  can  we  believe  them 
regarding  things  spiritual,  and  super-celestial, 5 
and  those  which,  with  a  vain  confidence,  they 
assert  to  be  above  God  ?  So  much,  then,  I  have 
said  concerning  numbers,  and  names,  and  syl- 


'  John  xiv.  28. 

2  (On  the  great  matter  of  the  irfpi.x'oprirTi';,  the  subordination  of 
the  Son,  etc.,  Bull  has  explored  Patristic  doctrine,  and  may  well  be  con- 
sulted here.     De/ens.  Fid.  Niccenee,  sect.  iv. ;  see  also  vol.  v.  363  ] 

s  I.  Cor.  xiii.  9. 

■♦  "  Altitudines,"  literally,  heights. 

i  [Wisdom,  ix.  13,  17.     A  passage  of  marvellous  beauty.] 


lables,  and  questions  respecting  such  things  as 
are  above  our  comprehension,  and  concerning 
their  improper  expositions  of  the  parables  :  [I 
add  no  more  on  these  points,]  since  thou  thyself 
mayest  enlarge  upon  them. 

CHAP.   XXIX. REFUTATION  OF  THE   VIEWS  OF  THE 

HERETICS   AS  TO   THE   FUTURE   DESTINY   OF    THE 
SOUL  AND   BODY. 

I.  Let  US  return,  however,  to  the  remaining 
points  of  their  system.  For  when  they  declare  ^ 
that,  at  the  consummation  of  all  things,  their 
mother  shall  re-enter  the  Pleroma,  and  receive 
the  Saviour  as  her  consort ;  that  they  themselves, 
as  being  spiritual,  when  they  have  got  rid  of  their 
animal  souls,  and  become  intellectual  .spirits,  will 
be  the  consorts  of  the  spiritual  angels ;  but  that 
the  Demiurge,  since  they  call  him  animal,  will 
pass  into  the  place  of  the  Mother  ;  that  the  souls 
of  the  righteous  shall  psychically  repose  in  the 
intermediate  place  ;  —  when  they  declare  that 
like  will  be  gathered  to  like,  spiritual  things  to 
spiritual,  while  material  things  continue  among 
those  that  are  material,  they  do  in  fact  contradict 
themselves,  inasmuch  as  they  no  longer  maintain 
that  souls  pass,  on  account  of  their  nature,  into 
the  intermediate  place  to  those  substances  which 
are  similar  to  themselves,  but  [that  they  do  so] 
on  account  of  the  deeds  done  [in  the  body], 
since  they  affirm  that  those  of  the  righteous  do 
pass  [into  that  abode] ,  but  those  of  the  impious 
continue  in  the  fire.  For  if  it  is  on  account  of 
their  nature  that  all  souls  attain  to  the  place  of 
enjoyment,^  and  all  belong  to  the  intermediate 
place  simply  because  they  are  souls,  as  being 
thus  of  the  same  nature  with  it,  then  it  follows 
that  faith  is  altogether  superfluous,  as  was  also 
the  descent^  of  the  Saviour  [to  this  world].  If, 
on  the  other  hand,  it  is  on  account  of  their  right- 
eousness [that  they  attain  to  such  a  place  of 
rest],  then  it  is  no  longer  because  they  are  sotds 
but  because  they  are  righteous.  But  if  souls 
would  have  ^  perished  unless  they  had  been  right- 
eous, then  righteousness  must  have  power  to  save 
the  bodies  also  [which  these  souls  inhabited]  ; 
for  why  should  it  not  save  them,  since  they,  too, 
participated  in  righteousness?  For  if  nature  and 
substance  are  the  means  of  salvation,  then  all 
souls  shall  be  saved  ;  but  if  righteousness  and 
faith,  why  should  these  not  save  those  bodies 
which,  equally  with  the  souls,  will    enter  '°  into 


6  Comp.  i.  7,  I. 

'  "  Refrigerium,"  filace  of  refreshmetit. 

5  Billius,  with  great  apparent  reason,  proposes  to  read  "  dcscensio  " 
for  the  iniintelligible  "  discessio  "  of  the  Latin  te.xt. 

9  Grabe  and  Massuet  read,  "  Si  autem  anima;  perire  inciperent, 
nisi  justa;  fuissent,"  for  "  Si  autem  anima;  quse  peritura:  essent  incipe- 
rent nisi  jusla;  fuissent,"  —  words  which  defy  all  translation. 

'"  The  text  is  here  uncertain  and  confu.sed;  but,  as  Harvey  re- 
marks, "  the  argument  is  this,  That  if  souls  are  saved  tjitn  intellectual 
substance,  then  all  are  saved  alike;  but  if  by  reason  of  any  moral 
qualities,  then  the  bodies  that  have  executed  the  moral  purposes  of 
the  soul,  must  also  be  considered  to  be  heirs  of  salvation." 


IREN^US   AGAINST   HERESIES. 


403 


immortality?  For  righteousness  will  appear,  in 
matters  of  this  kind,  either  impotent  or  unjust, 
if  indeed  it  saves  some  substances  through  par- 
ticipating in  it,  but  not  others. 

2.  For  it  is  manifest  that  those  acts  which 
are  deemed  righteous  are  performed  in  bodies. 
Either,  therefore,  all  souls  will  of  necessity  pass 
into  the  intermediate  place,  and  there  will  never 
be  a  judgment ;  or  bodies,  too,  which  have 
participated  in  righteousness,  will  attain  to  the 
place  of  enjoyment,  along  with  the  souls  which 
have  in  like  manner  jjarticipated,  if  indeed  right- 
eousness is  powerful  enough  to  bring  thither 
those  substances  which  have  participated  in  it. 
And  then  the  doctrine  concerning  the  resurrec- 
tion of  bodies  which  we  believe,  will  emerge  true 
and  certain  [from  their  system]  ;  since,  [as  we 
hold,]  God,  when  He  resuscitates  our  mortal 
bodies  which  preserved  righteousness,  will  render 
them  incorruptible  and  immortal.  For  God  is 
superior  to  nature,  and  has  in  Himself  the  dis- 
position [to  show  kindness],  because  He  is  good  ; 
and  the  ability  to  do  so,  because  He  is  mighty ; 
and  the  faculty  of  fully  carrying  out  His  purpose, 
because  He  is  rich  and  perfect. 

3.  But  these  men  are  in  all  points  inconsistent 
with  themselves,  when  they  decide  that  all  souls 
do  not  enter  into  the  intermediate  place,  but 
those  of  the  righteous  only.  For  they  maintain 
that,  according  to  nature  and  substance,  three 
sorts  [of  being]  were  produced  by  the  Mother  : 
the  first,  which  proceeded  from  perplexity,  and 
weariness,  and  fear  —  that  is  material  substance  ; 
the  second  from  impetuosity  '  —  that  is  animal 
substance ;  but  that  which  she  brought  forth 
after  the  vision  of  those  angels  who  wait  upon 
Christ,  is  spiritual  substance.  If.  then,  that  sub- 
stance -  which  she  brought  forth  will  by  all 
means  enter  into  the  Pleroma  because  it  is 
spiritual,  while  that  which  is  material  will  remain 
below  because  it  is  material,  and  shall  be  totally 
consumed  by  the  fire  which  burns  within  it,  why 
should  not  the  whole  animal  substance  go  into 
the  intermediate  place,  into  which  also  they  send 
the  Demiurge?  But  what  is  it  which  shall  enter 
within  their  Pleroma?  For  they  maintain  that 
souls  shall  continue  in  the  intermediate  place, 
while  bodies,  because  they  possess  material  sub- 
stance, when  they  have  been  resolved  into  mat- 
ter, shall  be  consumed  by  that  fire  which  exists 
in  it ;  but  their  body  being  thus  destroyed,  and 
their  soul  remaining  in  the  intermediate  place, 
no  part  of  man  will  any  longer  be  left  to  enter 
in  within  the  Pleroma.  For  the  intellect  of  man 
—  his  mind,  thought,  mental  intention,  and  such 
like  —  is  nothing    else  than  his  soul ;    but   the 


'  "  De  impetu:  "  it  is  generally  supposed  that  these  words  cor- 
respond to  iic  T))?  fVio-Tpo^^s  (comp.  i.  5,  i),  but  Harvey  thinks  i^ 
opfjirii  preferable  (i.  4,1). 

-  The  syntax  of  this  sentence  is  in  utter  confusion,  but  the  mean- 
ing is  doubtless  that  given  above. 


emotions  and  operations  of  the  soul  itself  have 
no  substance  apart  from  the  soul.  What  part  of 
them,  then,  will  still  remain  to  enter  into  the 
Pleroma?  For  they  themselves,  in  as  far  as 
they  are  souls,  remain  in  the  intermediate  place  ; 
while,  in  as  far  as  they  are  body,  they  will  be 
consumed  with  the  rest  of  matter. 

CHAP.  XXX. ABSURDITY  OF  THEIR  ST\'LIXG  THEM- 
SELVES SPIRITUAL,  WHILE  THE  DEMIURGE  IS 
DECLARED   TO    BE    ANIMAL. 

1.  Such  being  the  state  of  the  case,  these  in- 
fatuated men  declare  that  they  rise  above  the 
Creator  (Demiurge)  ;  and,  inasmuch  as  they 
proclaim  themselves  superior  to  that  God  who 
made  and  adorned  the  heavens,  and  the  earth, 
and  all  things  that  are  in  them,  and  maintain  that 
they  themselves  are  spiritual,  while  they  are  in  fact 
shamefully  carnal  on  account  of  their  so  great 
impiety,  —  affirming  that  He,  who  has  made  His 
angels  ^  spirits,  and  is  clothed  with  light  as  with 
a  garment,  and  holds  the  circle  ■♦  of  the  earth,  as 
it  were,  in  His  hand,  in  whose  sight  its  inhabit- 
ants are  counted  as  grasshoppers,  and  who  is  the 
Creator  and  Lord  of  all  spiritual  substance,  is  of 
an  animal  nature,  —  they  do  beyond  doubt  and 
verily  betray  their  own  madness  ;  and,  as  if  truly 
struck  with  thunder,  even  more  than  those  giants 
who  are  spoken  of  in  [heathen]  fables,  they  lift 
up  their  opinions  against  God,  inflated  by  a  vain 
presumption  and  unstable  glory,  —  men  for  whose 
purgation  all  the  hellebore  s  on  earth  would  not 
suffice,  so  that  they  should  get  rid  of  their  intense 
folly. 

2.  The  superior  person  is  to  be  proved  by  his 
deeds.  In  what  way,  then,  can  they  show  them- 
selves superior  to  the  Creator  (that  I  too,  through 
the  necessity  of  the  argument  in  hand,  may  come 
down  to  the  level  of  their  impiety,  instituting  a 
comparison  between  God  and  foolish  men,  and, 
by  descending  to  their  argument,  may  often  refute 
them  by  their  own  doctrines  ;  but  in  thus  acting 
may  God  be  merciful  to  me,  for  I  venture  on 
these  statements,  not  with  the  view  of  compar- 
ing Him  to  them,  but  of  convicting  and  over- 
throwing their  insane  opinions) —  they,  for  whom 
many  foolish  persons  entertain  so  great  an  ad- 
miration, as  if,  forsooth,  they  could  learn  from 
them  something  more  precious  than  the  truth  it- 
self !  That  expression  of  Scripture,  "  Seek,  and 
ye  shall  find,"  ^  they  interpret  as  spoken  with  this 
view,  that  they  should  discover  themselves  to  be 
above  the  Creator,  stjling  themselves  greater  and 
better  than  God,  and  calling  themselves  spiritual, 
but  the  Creator  animal ;  and  [affirming]  that  for 
this  reason  they  rise  upwards  above  God,  for  that 


3  Ps.  civ.  2,  4. 

*  Isa.  xl.  12,  22. 

5  Irenaeus  was  evidently  familiar  with  Horace;  comp.  Ars  Poei., 

D. 

^  Matt.  vii.  7. 


404 


IREN/EUS   AGAINST    HERESIES. 


they  enter  in  within  the  Pleroma,  while  He  re- 
mains in  the  intermediate  place.  Let  them,  then, 
prove  themselves  by  their  deeds  superior  to  the 
Creator ;  for  the  superior  person  ought  to  be 
proved  not  by  what  is  said,  but  by  what  has  a 
real  existence. 

3.  What  work,  then,  will  they  point  to  as  hav- 
ing been  accomplished  through  themselves  by 
the  Saviour,  or  by  their  Mother,  either  greater, 
or  more  glorious,  or  more  adorned  with  wisdom, 
than  those  which  have  been  produced  by  Him 
who  was  the  disposer  of  all  around  us?  What 
heavens  have  they  established?  what  earth  have 
they  founded  ?  what  stars  have  they  called  into 
existence?  or  what  lights  of  heaven  have  they 
caused  to  shine  ?  within  what  circles,  moreover, 
have  they  confined  them?  or,  what  rains,  or 
frosts,  or  snows,  each  suited  to  the  season,  and 
to  every  special  climate,  have  they  brought  upon 
the  earth?  And  again,  in  opposition  to  these, 
what  heat  or  dryness  have  they  set  over  against 
them?  or,  what  rivers  have  they  made  to  flow? 
what  fountains  have  they  brought  forth?  with 
what  flowers  and  trees  have  they  adorned  this 
sublunary  world?  or,  what  multitude  of  animals 
have  they  formed,  some  rational,  and  others  ir- 
rational, but  all  adorned  with  beauty  ?  And  who 
can  enumerate  one  by  one  all  the  remaining 
objects  which  have  been  constituted  by  the  power 
of  God,  and  are  governed  by  His  wisdom?  or 
who  can  search  out  the  greatness  of  that  God 
who  made  them  ?  And  what  can  be  told  of  those 
existences  which  are  above  heaven,  and  which 
do  not  pass  away,  such  as  Angels,  Archangels, 
Thrones,  Dominions,  and  Powers  innumerable? 
Against  what  one  of  these  works,  then,  do  they 
set  themselves  in  opposition  ?  What  have  they 
similar  to  show,  as  having  been  made  through 
themselves,  or  by  themselves,  since  even  they 
too  are  the  workmanship  and  creatures  of  this 
[Creator]  ?  For  whether  the  Saviour  or  their 
Morfier  (to  use  their  own  expressions,  proving 
them  false  by  means  of  the  very  terms  they  them- 
selves employ)  used  this  Being,  as  they  maintain, 
to  make  an  image  of  those  things  which  are  with- 
in the  Pleroma,  and  of  all  those  beings  which 
she  saw  waiting  upon  the  Saviour,  she  used  him 
(the  Demiurge)  as  being  [in  a  sense]  superior 
to  herself,  and  better  fitted  to  accomplish  her 
purpose  through  his  instrumentality ;  for  she 
would  by  no  means  form  the  images  of  such 
important  beings  through  means  of  an  inferior, 
but  by  a  superior,  agent. 

4.  For,  [be  it  observed,]  they  themselves, 
according  to  their  own  declarations,  were  then 
existing,  as  a  spiritual  conception,  in  consequence 
of  the  contemplation  of  those  beings  who  were 
arranged  as  satellites  around  Pandora.  And 
they  indeed  continued  useless,  the  Mother  ac- 
complishing nothing  through  their  instrumental- 


ity,'—  an  idle  conception,  owing  their  being  to 
the  Saviour,  and  fit  for  nothing,  for  not  a  thing 
appears  to  have  been  done  by  them.  But  the 
God  who,  according  to  them,  was  produced, 
while,  as  they  argue,  inferior  to  themselves  (for 
they  maintain  that  he  is  of  an  animal  nature), 
was  nevertheless  the  active  agent  in  all  things, 
efficient,  and  fit  for  the  work  to  be  done,  so  that 
by  him  the  images  of  all  things  were  made ;  and 
not  only  were  these  things  which  are  seen  formed 
by  him,  but  also  all  things  invisible,  Angels, 
Archangels,  Dominations,  Powers,  and  Virtues, 
—  [by  him,  I  say,]  as  being  the  superior,  and 
capable  of  ministering  to  her  desire.  But  it 
seems  that  the  Mother  made  nothing  whatever 
through  their  instrumentality,  as  indeed  they 
themselves  acknowledge  ;  so  that  one  may  justly 
reckon  them  as  having  been  an  abortion  pro- 
duced by  the  painful  travail  of  their  Mother. 
For  no  accoucheurs  performed  their  office  upon 
her,  and  therefore  they  were  cast  forth  as  an 
abortion,  useful  for  nothing,  and  formed  to  ac- 
complish no  work  of  the  Mother.  And  yet  they 
describe  themselves  as  being  superior  to  Him  by 
whom  so  vast  and  admirable  works  have  been 
accomplished  and  arranged,  although  by  their 
own  reasoning  they  are  found  to  be  so  wretchedly 
inferior  ! 

5 .  It  is  as  if  there  were  two  iron  tools,  or  in- 
stnmients,  the  one  of  which  was  continually 
in  the  workman's  hands  and  in  constant  use,  and 
by  the  use  of  which  he  made  whatever  he  pleased, 
and  displayed  his  art  and  skill,  but  the  other  of 
which  remained  idle  and  useless,  never  being 
called  into  operation,  the  workman  ne\'er  appear- 
ing to  make  anything  by  it,  and  making  no  use 
of  it  in  any  of  his  labours ;  and  then  one  should 
maintain  that  this  useless,  and  idle,  and  unem- 
ployed tool  was  superior  in  nature  and  value  to 
that  which  the  artisan  employed  in  his  work,  and 
by  means  of  which  he  acquired  his  reputation. 
Such  a  man,  if  any  such  were  found,  would  justly 
be  regarded  as  imbecile,  and  not  in  his  right 
mind.  And  so  should  those  be  judged  of  who 
speak  of  themselves  as  being  spiritual  and  supe- 
rior, and  of  the  Creator  as  possessed  of  an  animal 
nature,  and  maintain  that  for  this  reason  they 
will  ascend  on  high,  and  penetrate  within  the 
Pleroma  to  their  own  husbands  (for,  according 
to  their  own  statements,  they  are  themselves 
feminine),  but  that  God  [the  Creator]  is  of  an 
inferior  nature,  and  therefore  remains  in  the  in- 
termediate place,  while  all  the  time  they  bring 
forward  no  proofs  of  these  assertions  :  for  the 
better  man  is  shown  by  his  works,  and  all  works 
have  been  accomplished  by  the  Creator ;  but 
they,  having  nothing  worthy  of  reason  to  point 
to  as  having  been  produced  by  themselves,  are 


'  The  punctuation  is  here  doubtful.     With  Massuet  and  Stiereo 
we  expunge  "  vel "  from  the  text. 


IREN.EUS   AGAINST   HERESIES. 


405 


labouring  under  the  greatest  and  most  incurable 
madness. 

6.  If,  however,  they  labour  to  maintain  that, 
while  all  material  things,  such  as  the  heaven,  and 
the  whole  world  which  exists  below  it,  were  in- 
deed formed  by  the  Demiurge,  yet  all  things  of 
a  more  spiritual  nature  than  these,  —  those, 
namely,  which  are  above  the  heavens,  such  as 
Principalities,  Powers,  Angels,  Archangels,  Domi- 
nations, Virtues,  —  were  produced  by  a  spiritual 
process  of  birth  (which  they  declare  themselves 
to  be),  then,  in  the  first  place,  we  prove  from 
the  authoritative  Scriptures  '  that  all  the  things 
which  have  been  mentioned,  visible  and  invisible, 
have  been  made  by  one  God.  For  these  men 
are  not  more  to  be  depended  on  than  the  Scrip- 
tures ;  nor  ought  we  to  give  up  the  declarations 
of  the  Lord,  Moses,  and  the  rest  of  the  prophets, 
who  have  proclaimed  the  truth,  and  give  credit 
to  them,  who  do  indeed  utter  nothing  of  a  sensi- 
ble nature,  but  rave  about  untenable  opinions. 
And,  in  the  next  place,  if  those  things  which  are 
above  the  heavens  were  really  made  through 
their  instrumentality,  then  let  them  inform  us 
what  is  the  nature  of  things  invisible,  recount  the 
number  of  the  Angels,  and  the  ranks  of  the  Arch- 
angels, reveal  the  mysteries  of  the  Thrones,  and 
teach  us  the  differences  between  the  Domina- 
tions, Principalities,  Powers,  and  Virtues.  But 
they  can  say  nothing  respecting  them  ;  therefore 
these  beings  were  not  made  by  them.  If,  on 
the  other  hand,  these  were  made  by  the  Creator, 
as  was  really  the  case,  and  are  of  a  spiritual  and 
holy  character,  then  it  follows  that  He  who 
produced  spiritual  beings  is  not  Himself  of  an 
animal  nature,  and  thus  their  fearful  system  of 
blasphemy  is  overthrown. 

7.  For  that  there  are  spiritual  creatures  in  the 
heavens,  all  the  Scriptures  loudly  proclaim  ;  and 
Paul  expressly  testifies  that  there  are  spiritual 
things  when  he  declares  that  he  was  caught  up 
into  the  third  heaven, ^  and  again,  that  he  was 
carried  away  to  paradise,  and  heard  unspeakable 
words  which  it  is  not  lawful  for  a  man  to  utter. 
But  what  did  that  profit  him,  either  his  entrance 
into  paradise  or  his  assumption  into  the  third 
heaven,  since  all  these  things  are  still  but  under 
the  power  of  the  Demiurge,  if,  as  some  venture 
to  maintain,  he  had  already  begun  ^  to  be  a  spec- 
tator and  a  hearer  of  those  mysteries  which  are 
affirmed  to  be  above  the  Demiurge  ?  For  if  it  is 
true  that  he  was  becoming  acquainted  with  that 
order  of  things  which  is  above  the  Demiurge,  he 
would  by  no  means  have  remained  in  the  regions 
of  the  Demiurge,  and  that  so  as  not  even  thor- 
oughly to  explore  even  these  (for,  according  to 


'  Or,  "  the  Scriptures  of  the  Lord;  "  but  the  words  "  dominicis 
scripturis"  probably  here  represent  the  Greek  xvpiuiv  ypa<l>'>ii',  and 
are  to  be  rendered  as  above. 

^  2  Cor.  xii.  2.  3,  4 

3  "  Inciperet  fieri;  "  perhaps  for  "  futurus  esset,"  was  to  be. 


their  manner  of  speaking,  there  still  lay  before 
him  four  heavens,-*  if  he  were  to  approach  the 
Demiurge,  and  thus  behold  the  whole  seven  lying 
beneath  him)  ;  but  he  might  have  been  admit- 
ted, perhaps,  into  the  intermediate  place,  that  is, 
into  the  presence  of  the  Mother,  that  he  might 
receive  instruction  from  her  as  to  the  things 
within  the  Pleroma.  For  that  inner  man  which 
was  in  him,  and  spoke  in  him,  as  they  say,  though 
invisible,  could  have  attained  not  only  to  the  third 
heaven,  but  even  as  far  as  the  presence  of  their 
Mother.  For  if  they  maintain  that  they  them- 
selves, that  is,  their  [inner]  man,  at  once  ascends 
above  the  Demiurge,  and  departs  to  the  Mother, 
much  more  must  this  have  occurred  to  the 
[inner]  man  of  the  apostle  ;  for  the  Demiurge 
would  not  have  hindered  him,  being,  as  they 
assert,  himself  already  subject  to  the  Saviour. 
But  if  he  had  tried  to  hinder  him,  the  effort 
would  have  gone  for  nothing.  For  it  is  not 
possible  that  he  should  prove  stronger  than 
the  providence  of  the  Father,  and  that  when  the 
inner  man  is  said  to  be  invisible  even  to  the 
Demiurge.  But  since  he  (Paul)  has  described 
that  assumption  of  himself  up  to  the  third  heaven 
as  something  great  and  pre-eminent,  it  cannot  be 
that  these  men  ascend  above  the  seventh  heaven, 
for  they  are  certainly  not  superior  to  the  apostle. 
If  they  do  maintain  that  they  are  more  excellent 
than  he,  let  them  prove  themselves  so  by  their 
works,  for  they  have  never  pretended  to  any- 
thing like  [what  he  describes  as  occurring  to  him- 
self]. And  for  this  reason  he  added,  "Whether 
in  the  body,  or  whether  out  of  the  body,  God 
knoweth,"  5  that  the  body  might  neither  be 
thought  to  be  a  partaker  in  that  vision,''  as  if  it 
could  have  participated  in  those  things  which  it 
had  seen  and  heard ;  nor,  again,  that  any  one 
should  say  that  he  was  not  carried  higher  on 
account  of  the  weight  of  the  body ;  but  it  is 
therefore  thus  far  permitted  even  without  the 
body  to  behold  spiritual  mysteries  which  are  the 
operations  of  God,  who  made  the  heavens  and 
the  earth,  and  formed  man,  and  placed  him  in 
paradise,  so  that  those  should  be  spectators  of 
them  who,  like  the  apostle,  have  reached  a  high 
degree  of  perfection  in  the  love  of  God. 

8.  This  Being,  therefore,  also  made  spiritual 
things,  of  which,  as  far  as  to  the  third  heaven, 
the  apostle  was  made  a  spectator,  and  heard  un- 


■♦  "Quartum  coslum;  "  there  still  being,  according  to  their  theory 
of  seven  heavens,  a  fourth  beyond  that  to  which  St.  Paul  had  pene- 
trated. 

5  2  Cor.  xii.  3,  defectively  quoted. 

6  This  is  an  exceedingly  obscure  and  difficult  .sentence.  Grabe 
and  some  of  the  later  editors  read,  "  uti  neque  von  corpus,"  thus 
making  Irenseus  affirm  that  the  body  did  participate  in  the  vision. 
But  Massuet  contends  strenuously  that  this  is  contrary  to  the  author's 
purpose,  as  wishing  to  maintain,  against  a  possible  exception  of  the 
Valentinians,  that  Paul  then  witnessed  spiritual  realities,  and  by 
omitting  this  "  non  "  before  "  corpus,"  makes  Irenseus  deny  that  the 
body  was  a  partaker  in  the  vision.  The  point  can  only  be  doubtfully 
decided,  but  Massuet's  ingenious  note  inclines  us  to  his  side  of  the 
question. 


4o6 


IREN^US    AGAINST    HERESIES. 


speakable  words  which  it  is  not  possible  for  a 
man  to  utter,  inasmuch  as  they  are  spiritual ;  and 
He  Himself  bestows  ■  [gifts]  on  the  worthy  as 
inclination  prompts  Him,  for  paradise  is  His ; 
and  He  is  truly  the  Spirit  of  God,  and  not  an 
animal  Demiurge,  otherwise  He  should  never 
have  created  spiritual  things.  But  if  He  really 
is  of  an  animal  nature,  then  let  them  inform  us 
by  whom  spiritual  things  were  made.  They  have 
no  proof  which  they  can  give  that  this  was  done 
by  means  of  the  travail  of  their  Mother,  which 
they  declare  themselves  to  be.  For,  not  to 
speak  of  spiritual  things,  these  men  cannot  cre- 
ate even  a  fly,  or  a  gnat,  or  any  other  small  and 
insignificant  animal,  without  observing  that  law 
by  which  from  the  beginning  animals  have  been 
and  are  naturally  produced  by  God  —  through 
the  deposition  of  seed  in  those  that  are  of  the 
same  species.  Nor  was  anything  formed  by  the 
Mother  alone  ;  [for]  they  say  that  this  Demiurge 
was  produced  by  her,  and  that  he  was  the  Lord 
(the  author)  of  all  creation.  And  they  maintain 
that  he  who  is  the  Creator  and  Lord  of  all  that 
has  been  made  is  of  an  animal  nature,  while  they 
assert  that  they  themselves  are  spiritual,  —  they 
who  are  neither  the  authors  nor  lords  of  any  one 
work,  not  only  of  those  things  which  are  extra- 
neous to  them,  but  not  even  of  their  own  bodies  ! 
Moreover,  these  men,  who  call  themselves  spirit- 
ual, and  superior  to  the  Creator,  do  often  suffer 
much  bodily  pain,  sorely  against  their  will. 

9.  Justly,  therefore,  do  we  convict  them  of 
having  departed  far  and  wide  from  the  truth. 
For  if  the  Saviour  formed  the  things  which  have 
been  made,  by  means  of  him  (the  Demiurge), 
he  is  proved  in  that  case  not  to  be  inferior  but 
superior  to  them,  since  he  is  found  to  have  been 
the  former  even  of  themselves ;  for  they,  too, 
have  a  place  among  created  things.  How,  then, 
can  it  be  argued  that  these  men  indeed  are  spirit- 
ual, but  that  he  by  whom  they  were  created  is  of 
an  animal  nature?  Or,  again,  if  (which  is  in- 
deed the  only  true  supposition,  as  I  have  shown 
by  numerous  arguments  of  the  very  clearest  na- 
ture) He  (the  Creator)  made  all  things  freely, 
and  1)y  His  own  ])o\ver,  and  arranged  and  finished 
them,  and  His  will  is  the  sul)stance  ^  of  all  things, 
then  He  is  discovered  to  be  the  one  only  God 
who  created  all  things,  who  alone  is  Omnipotent, 
and  who  is  the  only  Father  founding  and  form- 
ing all  things,  visible  and  invisible,  such  as  may 
be  perceived  by  our  senses  and  such  as  cannot, 
heavenly  and  earthly,  "  by  the  word  of  His 
])ower ;  "  ^  and  He  has  fitted  and  arranged  all 
things  by  His  wisdom,  while  He  contains  all  things, 
but  He  Himself  can  be  contained  by  no  one  : 


'  "  Praestat  dignis:  "  here  a  very  ambigtiovis  expression. 

^  That  is,  as  \Iassuet  notes,  all  things  derive  not  only  their  exist- 
ence, but  their  gun/ities,  from  His  will.  Harvey  proposes  to  read 
causa  instead  of  substantia,  but  the  change  seems  needless. 

i  Heb.  i.  3. 


He  is  the  Former,  He  the  Builder,  He  the  Dis- 
coverer, He  the  Creator,  He  the  Lord  of  all; 
and  there  is  no  one  besides  Him,  or  above  Him) 
neither  has  He  any  mother,  as  they  falsely  as- 
cribe to  Him  ;  nor  is  there  a  second  God,  as  Mar- 
cion  has  imagined  ;  nor  is  there  a  Pleroma  of 
thirty  ^ons,  which  has  been  shown  a  vain  sup- 
position ;  nor  is  there  any  such  being  as  Bythu^ 
or  Proarche ;  nor  are  there  a  series  of  heavens ,' 
nor  is  there  a  virginal  light,'*  nor  an  unnameable 
^on,  nor,  in  fact,  any  one  of  those  things  which 
are  madly  dreamt  of  by  these,  and  by  all  the 
heretics.  But  there  is  one  only  God,  the  Crea- 
tor—  He  who  is  above  every  Principality,  and 
Power,  and  Dominion,  and  Virtue  :  He  is  Father, 
He  is  God,  He  the  Founder,  He  the  Maker,  He 
the  Creator,  who  made  those  things  by  Himself, 
that  is,  through  His  Word  and  His  Wisdom  — 
heaven  and  earth,  and  the  seas,  and  all  things  that 
are  in  them  :  He  is  just ;  He  is  good  ;  He  it  is 
who  formed  man,  who  planted  paradise,  who 
made  the  world,  who  gave  rise  to  the  flood, 
who  saved  Noah  ;  He  is  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God  of  Jacob,  the 
God  of  the  living  :  He  it  is  whom  the  law  pro- 
claims, whom  the  prophets  preach,  whom  Christ 
reveals,  whom  the  apostles  make  known  5  to  us, 
and  in  whom  the  Church  believes.  He  is  the 
Father  of  our  Lord  Jesus  Christ :  through  His 
Word,  who  is  His  Son,  through  Him  He  is  re- 
vealed and  manifested  to  all  to  whom  He  is 
revealed ;  for  those  [only]  know  Him  to  whom 
the  Son  has  revealed  Him.  But  the  Son,  eter- 
nally co-existing  with  the  Father,  from  of  old, 
yea,  from  the  beginning,  always  reveals  the 
Father  to  Angels,  Archangels,  Powers,  Virtues, 
and  all  to  whom  He  wills  that  God  should  be 
revealed. 

CHAP.    XXXI.  —  RECAPITULATION    AND     APPLICATION 
OF   THE    FOREGOING   ARGUMENTS. 

I.  Those,  then,  who  are  of  the  school  of  Val- 
entinus  being  overthrown,  the  whole  multitude 
of  heretics  are,  in  fact,  also  subverted.  For  all 
the  arguments  I  have  advanced  against  their  Ple- 
roma, and  with  respect  to  those  things  which  are 
beyond  it,  showing  how  the  Father  of  all  is  shut 
up  and  circumscribed  l)y  that  which  is  beyond 
Him  (if,  indeed,  there  be  anything  beyond  Him), 
and  how  there  is  an  absolute  necessity  [on  their 
theory]  to  conceive  of  many  Fathers,  and  many 
Pleromas,  and  many  creations  of  worlds,  begin- 
ning with  one  set  and  ending  with  another,  as 
existing  on  every  side  ;  and  that  all  [the  beings 
referred  to]  continue  in  their  own  domains,  and 
do  not  curiously  intermeddle  with  others,  since, 
indeed,  no  common  interest  nor  any  fellowshi]) 
exists  between  them ;  and  that  there  is  no  other 


*  That  is,  Barbelps:  comp   i.  29,  i. 
5  "  Tradunt;"  literally,  hatid  down. 


IREN^US   AGAINST   HERESIES. 


407 


God  of  all,  but  that  that  name  belongs  only  to 
the  Almighty; — [all  these  arguments,  I  say,] 
will  in  like  manner  apply  against  those  who  are 
of  the  school  of  Marcion,  and  Simon,  and  Me- 
nander,  or  whate\er  others  there  may  be  who, 
like  them,  cut  off  that  creation  with  which  we 
are  connected  from  the  Father.  The  arguments, 
again,  which  I  have  employed  against  those  who 
maintain  that  the  Father  of  all  no  doubt  contains 
all  things,  but  that  the  creation  to  which  we  be- 
long was  not  formed  by  Him,  but  by  a  certain 
other  power,  or  by  angels  having  no  knowledge 
of  the  Propator,  who  is  surrounded  as  a  centre 
by  the  immense  extent  of  the  universe,  just  as 
a  stain  is  by  the  [surrounding]  cloak ;  when  I 
showed  that  it  is  not  a  probable  supposition  that 
any  other  being  than  the  Father  of  all  formed 
that  creation  to  which  we  belong,  —  these  same 
arguments  will  apply  against  the  followers  of 
Saturninus,  Basilides,  Carpocrates,  ana  the  rest 
of  the  Gnostics,  who  express  similar  opinions. 
Those  statements,  again,  which  have  been  made 
with  respect  to  the  emanations,  and  the  ^ons, 
and  the  [supposed  state  of]  degeneracy,  and 
the  inconstant  character  of  their  Mother,  equally 
overthrow  Basilides,  and  all  who  are  falsely 
styled  Gnostics,  who  do,  in  fact,  just  repeat  the 
same  views  under  different  names,  but  do,  to  a 
greater  extent  than  the  former,"  transfer  those 
things  which  lie  outside  ^  of  the  truth  to  the  sys- 
tem of  their  own  doctrine.  And  the  remarks  I 
have  made  respecting  numbers  will  also  apply 
against  all  those  who  misappropriate  things  be- 
longing to  the  truth  for  the  support  of  a  system 
of  this  kind.  And  all  that  has  been  said  respect- 
ing the  Creator  (Demiurge)  to  show  that  he 
alone  is  God  and  Father  of  all,  and  whatever 
remarks  may  yet  be  made  in  the  following  books, 
I  apply  against  the  heretics  at  large.  The  more 
moderate  and  reasonable  among  them  thou  wilt 
convert  and  convince,  so  as  to  lead  them  no 
longer  to  blaspheme  their  Creator,  and  Maker, 
and  Sustainer,  and  Lord,  nor  to  ascribe  His 
origin  to  defect  and  ignorance ;  but  the  fierce, 
and  terrible,  and  irrational  [among  them]  thou 
wilt  drive  far  from  thee,  that  you  may  no  longer 
have  to  endure  their  idle  loquaciousness. 

2.  Moreover,  those  also  will  be  thus  confuted 
who  belong  to  Simon  and  Carpocrates,  and  if 
there  be  any  others  who  are  said  to  perform 
miracles  —  who  do  not  perform  what  they  do 
either  through  the  power  of  God,  or  in  connec- 
tion with  the  truth,  nor  for  the  well-being  of 
men,  but  for  the  sake  of  destroying  and  mis- 
leading mankind,  by  means  of  magical  decep- 
tions, and  with  universal  deceit,  thus  entailing 


'  Qui.  though  here  found  in  all  the  MSS.,  seems  to  have  been 
rightly  expunged  by  the  editors. 

-  The  reference  probably  is  to  opinions  and  theories  of  the 
heathen. 


greater  harm  than  good  on  those  who  believe 
them,  with  respect  to  the  point  on  which  they 
lead  them  astray.  For  they  can  neither  confer 
sight  on  the  blind,  nor  hearing  on  the  deaf,  nor 
chase  away  all  sorts  of  demons  —  [none,  in- 
deed,] except  those  that  are  sent  into  others  by 
themselves,  if  they  can  even  do  so  much  as  this. 
Nor  can  they  cure  the  weak,  or  the  lame,  or  the 
paralytic,  or  those  who  are  distressed  in  any 
other  part  of  the  body,  as  has  often  been  done 
in  regard  to  bodily  infirmity.  Nor  can  they 
furnish  effective  remedies  for  those  external 
accidents  which  may  occur.  And  so  far  are  they 
from  being  able  to  raise  the  dead,  as  the  Lord 
raised  them,  and  the  apostles  did  by  means  of 
prayer,  and  as  has  been  frequently  done  in  the 
brotherhood  on  account  of  some  necessity  —  the 
entire  Church  in  that  particular  locality  entreat- 
ing [the  boon]  with  much  fasting  and  prayer, 
the  spirit  of  the  dead  man  has  returned,  and  he 
has  been  bestowed  in  answer  to  the  prayers  of 
the  saints  —  that  they  do  not  even  believe  this 
can  be  possibly  be  done,  [and  hold]  that  the 
resurrection  from  the  dead^  is  simply  an  ac- 
quaintance with  that  truth  which  they  proclaim. 
3.  Since,  therefore,  there  exist  among  them 
error  and  misleading  influences,  and  magical 
illusions  are  impiously  wrought  in  the  sight  of 
men.;  but  in  the  Church,  sympathy,  and  com- 
passion, and  stedfastness,  and  truth,  for  the  aid 
and  encouragement  of  mankind,  are  not  only 
displayed  •♦  without  fee  or  reward,  but  we  our- 
selves lay  out  for  the  benefit  of  others  our  own 
means ;  and  inasmuch  as  those  who  are  cured 
very  frequently  do  not  possess  the  things  which 
they  require,  they  receive  them  from  us ;  — 
[since  such  is  the  case,]  these  men  are  in  this 
way  undoubtedly  proved  to  be  utter  aliens  from 
the  divine  nature,  the  beneficence  of  God,  and 
all  spiritual  excellence.  But  they  are  altogether 
full  of  deceit  of  every  kind,  apostate  inspiration, 
demoniacal  working,  and  the  phantasms  of  idol- 
atry, and  are  in  reality  the  predecessors  of  that 
dragon  s  who,  by  means  of  a  deception  of  the 
same  kind,  will  with  his  tail  cause  a  third  part  of 
the  stars  to  fall  from  their  place,  and  will  cast 
them  down  to  the  earth.  It  behoves  us  to  flee 
from  them  as  we  would  from  him ;  and  the 
greater  the  display  with  which  they  are  said  to 
perform  [their  mar\'els],  the  more  carefully 
should  we  watch  them,  as  having  been  endowed 
with  a  greater  spirit  of  wickedness.  If  any  one 
will  consider  the  prophecy  referred  to,  and  the 
daily  practices  of  these  men,  he  will  find  that 


3  Comp.  2  Tim.  ii.  17,  18.  [On  the  sub-apostolic  age  and  this 
subject  of  miracles,  Newman,  in  spite  of  his  sophistical  argumentation, 
may  well  be  consulted  for  his  references,  etc.  Translation  0/  the 
Abbe  Fleury,  p.  xi.     Oxford,  1842.] 

•*  "  Perficiatur:  "  it  is  difficult  here  to  give  a  fitting  translation  of 
this  word.     Some  prefer  to  read  "  impertiatur." 

5  Rev.  xii.  14. 


4o8 


IREN^US   AGAINST   HERESIES. 


their  manner  of  acting  is  one  and  the  same  with 
the  demons. 

CHAP.  XXXII.  —  FURTHER  EXPOSURE  OF  THE  WICKED 
AND    BLASPHEMOUS    DOCTRINES    OF   THE    HERETICS. 

I.  Moreover,  this  impious  opinion  of  theirs 
with  respect  to  actions  —  namely,  that  it  is  in- 
cumbent on  them  to  have  experience  of  all 
kinds  of  deeds,  even  the  most  abominable  —  is 
refuted  by  the  teaching  of  the  Lord,  with  whom 
not  only  is  the  adulterer  rejected,  but  also  the 
man  who  desires  to  commit  adultery ; '  and  not 
only  is  the  actual  murderer  held  guilty  of  having 
killed  another  to  his  own  damnation,  but  the 
man  also  who  is  angry  with  his  brother  without 
a  cause  :  who  commanded  [His  disciples]  not 
only  not  to  hate  men,  but  also  to  love  their 
enemies  ;  and  enjoined  them  not  only  not  to 
swear  falsely,  but  not  even  to  swear  at  all ;  and 
not  only  not  to  speak  evil  of  their  neighbours, 
but  not  even  to  style  any  one  "  Raca "  and 
"  fool ;  "  [declaring]  that  otherwise  they  were 
in  danger  of  hell-fire  ;  and  not  only  not  to  strike, 
but  even,  when  themselves  struck,  to  present  the 
other  cheek  [to  those  that  maltreated  them]  ; 
and  not  only  not  to  refuse  to  give  up  the  prop- 
erty of  others,  but  even  if  their  own  were  taken 
away,  not  to  demand  it  back  again  from  those 
that  took  it ;  and  not  only  not  to  injure  their 
neighbours,  nor  to  do  them  any  evil,  but  also, 
when  themselves  wickedly  dealt  with,  to  be 
long-suffering,  and  to  show  kindness  towards 
those  [that  injured  them],  and  to  pray  for  them, 
that  by  means  of  repentance  they  might  be  saved 
—  so  that  we  should  in  no  respect  imitate  the 
arrogance,  lust,  and  pride  of  others.  Since, 
therefore,  He  whom  these  men  boast  of  as  their 
Master,  and  of  whom  they  affirm  that  He  had  a 
soul  greatly  better  and  more  highly  toned  than 
others,  did  indeed,  with  much  earnestness,  com- 
mand certain  things  to  be  done  as  being  good 
and  excellent,  and  certain  things  to  be  abstained 
from  not  only  in  their  actual  perpetration,  but 
even  in  the  thoughts  which  lead  to  their  per- 
formance, as  being  wicked,  pernicious,  and 
abominable,  —  how  then  can  they  escape  being 
put  to  confusion,  when  they  affirm  that  such  a 
Master  was  more  highly  toned  [in  spirit]  and 
better  than  others,  and  yet  manifestly  give  in- 
struction of  a  kind  utterly  opposed  to  His  teach- 
ing? And,  again,  if  there  were  really  no  such 
thing  as  good  and  evil,  but  certain  things  were 
deemed  righteous,  and  certain  others  unright- 
eous, in  human  opinion  only,  He  never  would 
have  expressed  Himself  thus  in  His  teaching  : 
"  The  righteous  shall  shine  forth  as  the  sun  in 
the  kingdom  of  their  Father ;  "  ^  but  He  shall 
send    the    unrighteous,  and   those  who   do  not 


'  Matt.  V.  21,  etc 
^  Matt.  xiii.  43. 


the  works  of  righteousness,  "  into  everlasting  fire, 
where  their  worm  shall  not  die,  and  the  fire  shall 
not  be  quenched."  ^ 

2.  When  they  further  maintain  that  it  is  in- 
cumbent on  them  to  have  experience  of  every 
kind  4  of  work  and  conduct,  so  that,  if  it  be 
possible,  accomplishing  all  during  one  manifes- 
tation in  this  life,  they  may  [at  once]  pass  over 
to  the  state  of  perfection,  they  are,  by  no  chance, 
found  striving  to  do  those  things  which  wait 
upon  virtue,  and  are  laborious,  glorious,  and 
skilful,5  which  also  are  approved  universally  as 
being  good.  For  if  it  be  necessary  to  go 
through  every  work  and  every  kind  of  operation, 
they  ought,  in  the  first  place,  to  learn  all  the 
arts  :  all  of  them,  [I  say,]  whether  referring  to 
theory  or  practice,  whether  they  be  acquired  by 
self-denial,  or  are  mastered  through  means  of 
labour,  exercise,  and  perseverance ;  as,  for  ex- 
ample, every  kind  of  music,  arithmetic,  geom- 
etry, astronomy,  and  all  such  as  are  occupied 
with  intellectual  pursuits  :  then,  again,  the  whole 
study  of  medicine,  and  the  knowledge  of  plants, 
so  as  to  become  acquainted  with  those  which  are 
prepared  for  the  health  of  man ;  the  art  of 
painting  and  sculpture,  brass  and  marble  work, 
and  the  kindred  arts  :  moreover,  [they  have  to 
study]  every  kind  of  country  labour,  the  veteri- 
nary art,  pastoral  occupations,  the  various  kinds 
of  skilled  labour,  which  are  said  to  pervade  the 
whole  circle  of  [human]  exertion  •  those,  again, 
connected  with  a  maritime  life,  g)'mnastic  exer- 
cises, hunting,  military  and  kingly  pursuits,  and 
as  many  others  as  may  exist,  of  which,  with  the 
utmost  labour,  they  could  not  learn  the  tenth, 
or  even  the  thousandth  part,  in  the  whole  course 
of  their  lives.  The  fact  indeed  is,  that  they 
endea\'our  to  learn  none  of  these,  although  they 
maintain  that  it  is  incumbent  on  them  to  have 
experience  of  every  kind  of  work ;  but,  turning 
aside  to  voluptuousness,  and  lust,  and  abomina- 
ble actions,  they  stand  self-condemned  when 
they  are  tried  by  their  own  doctrine.  For,  since 
they  are  destitute  of  all  those  [virtues]  which 
have  been  mentioned,  they  will  [of  necessity] 
pass  into  the  destruction  of  fire.  These  men, 
while  they  boast  of  Jesus  as  being  their  Master, 
do  in  fact  emulate  the  philosophy  of  Epicurus 
and  the  indifference  of  the  Cynics,  [calling  Jesus 
their  Master,]  who  not  only  turned  His  disciples 
away  from  evil  deeds,  but  even  from  [wicked] 
words  and  thoughts,  as  I  have  already  shown. 

3.  Again,  while  they  assert  that  they  possess 
souls  from  the  same  sphere  as  Jesus,  and  that 
they  are  like  to  Him,  sometimes  even  maintain- 
ing that  they  are  superior ;  while  [they  affirm 
that   they  were]  produced,  like    Him,   for   the 


3  Matt.  yxv.  41;  Mark  ix.  44. 

*  Comp.  i.  25,  4. 

*  "  Artificiaha." 


IRENiEUS   AGAINST   HERESIES. 


409 


performance  of  works  tending  to  the  benefit  and 
establishment  of  mankind,  they  are  found  doing 
nothing  of  the  same  or  a  hke  kind  [with  His 
actions],  nor  what  can  in  any  respect  be  brought 
into  comparison  with  them.  And  if  they  have 
in  truth  accompHshcd  anything  [remarkable]  by 
means  of  magic,  they  strive  [in  this  way]  deceit- 
fully to  lead  foolish  people  astray,  since  they 
confer  no  real  benefit  or  blessing  on  those  over 
whom  they  declare  that  they  exert]  supernat- 
ural] power ;  but,  bringing  forward  mere  boys  ' 
[as  the  subjects  on  whom  they  practise],  and 
deceiving  their  sight,  while  they  exhibit  phan- 
tasms that  instantly  cease,  and  do  not  endure 
even  a  moment  of  time,^  they  are  proved  to  be 
like,  not  Jesus  our  Lord,  but  Simon  the  magi- 
cian. It  is  certain, 3  too,  from  the  fact  that  the 
Lord  rose  from  the  dead  on  the  third  day,  and 
manifested  Himself  to  His  disciples,  and  was  in 
their  sight  received  up  into  heaven,  that,  inas- 
much as  these  men  die,  and  do  not  rise  again, 
nor  manifest  themselves  to  any,  they  are  proved 
as  possessing  souls  in  no  respect  similar  to  that 
of  Jesus. 

4.  If,  however,  they  maintain  that  the  Lord, 
too,  performed  such  works  simply  in  appearance, 
Ave  shall  refer  them  to  the  prophetical  writings, 
and  prove  from  these  both  that  all  things  were 
thus-*  predicted  regarding  Him,  and  did  take 
place  undoubtedly,  and  that  He  is  the  only  Son 
of  God.  Wherefore,  also,  those  who  are  in  truth 
His  disciples,  receiving  grace  from  Him,  do  in 
His  name  perform  [miracles],  so  as  to  promote 
the  welfare  of  other  men,  according  to  the  gift 
which  each  one  has  received  from  Him.  For 
some  do  certainly  and  truly  drive  out  devils,  so 
that  those  who  have  thus  been  cleansed  from 
evil  spirits  frequently  both  believe  [in  Christ], 
and  join  themselves  to  the  Church.  Others 
have  foreknowledge  of  things  to  come  :  they  see 
visions,  and  utter  prophetic  expressions.  Others 
still,  heal  the  sick  by  laying  their  hands  upon 
them,  and  they  are  made  whole.  Yea,  more- 
over, as  I  have  said,  the  dead  even  have  been 
raised  up,  and  remained  5  among  us  for  many 
years.  And  what  shall  I  more  say?  It  is  not 
possible  to  name  the  number  of  the  gifts  which 
the  Church,  [scattered]  throughout  the  whole 
world,  has  received  from  God,  in  the  name  of 


'  "  Purees  investes,"  boys  that  have  not  yet  reached  the  age  of 
puberty. 

-  The  text  has  "  stillicidio  temporis,"  literally  "  a  drop  of  time 
(o-TavM?}  xpavov)  ;  but  the  original  text  was  perhaps  o-Tty/ufj  xpovov, 
"  a  tnomeitt  of  time."  With  either  reading  the  meaning  is  the 
same. 

■3  Some  have  deemed  the  words  "firmum  esse"  an  interpolation. 

♦  That  is,  as  being  done  hi  reality,  and  not  in  appearance. 

S  Harvey  here  notes  :  "  The  reader  will  not  fail  to  remark  this 
highly  interesting  testimony,  that  the  divine  X"-P'-'^"-"'"^  bestowed 
upon  the  infant  Church  were  not  wholly  extinct  in  the  days  of  Irenseus. 
Possibly  the  venerable  Father  is  speakmg  from  his  own  personal  recol- 
lection of  some  who  had  been  raised  from  the  dead,  and  had  continued 
for  a  time  living  witnesses  of  the  efficacy  of  Christian  faith."  [See 
cap.  xxxi.,  j;</r«.] 


Jesus  Christ,  who  was  cnicified  under  Pontius 
Pilate,  and  which  she  exerts  day  by  day  for  the 
benefit  of  the  Gentiles,  neither  practising  decep- 
tion upon  any,  nor  taking  any  reward ''  from 
them  [on  account  of  such  miraculous  interposi- 
tions]. For  as  she  has  received  freely  ^  from 
God,  freely  also  does  she  minister  [to  others]. 

5.  Nor  does  she  perform  anything  by  means 
of  angelic  invocations,**  or  by  incantations,  or  by 
any  other  wicked  curious  art ;  but,  directing 
her  prayers  to  the  Lord,  who  made  all  things, 
in  a  pure,  sincere,  and  straightforward  spirit, 
and  calling  upon  the  name  of  our  Lord  Jesus 
Christ,  she  has  been  accustomed  to  work^  mira- 
cles for  the  advantage  of  mankind,  and  not  to 
lead  them  into  error.  If,  therefore,  the  name  of 
our  Lord  Jesus  Christ  even  now  confers  benefits 
[upon  men],  and  cures  thoroughly  and  effect- 
ively all  who  anywhere  believe  on  Him,  but  not 
that  of  Simon,  or  Menander,  or  Carpocrates,  or 
of  any  other  man  whatever,  it  is  manifest  that, 
when  He  was  made  man.  He  held  fellowship 
with  His  own  creation,  and  '°  did  all  things  truly 
through  the  power  of  God,  according  to  the  will 
of  the  Father  of  all,  as  the  prophets  had  foretold. 
But  what  these  things  were,  shall  be  described 
in  deahng  with  the  proofs  to  be  found  in  the 
prophetical  writings. 

CHAP.    XXXIII. ABSURDITY    OF   THE    DOCTRINE    OF 

THE   TR.ANSMIGRATION    OF    SOULS. 

I.  We  may  subvert  their  doctrine  as  to  trans- 
migration from  body  to  body  by  this  fact,  that 
souls  remember  nothing  whatever  of  the  events 
whfich  took  place  in  their  previous  states  of 
existence.  For  if  they  were  sent  forth  with 
this  object,  that  they  should  have  experience  of 
every  kind  of  action,  they  must  of  necessity  re- 
tain a  remembrance  of  those  things  which  have 
been  previously  accomplished,  that  they  might 
fill  up  those  in  which  they  were  still  deficient, 
and  not  by  always  hovering,  without  intermis- 
sion, round  the  same  pursuits,  spend  their  labour 
wretchedly  in  vain  (for  the  mere  union  of  a 
body  [with  a  soul]  could  not  altogether  extin- 
guish the  memory  and  contemplation  of  those 
things  which  had  formerly  been  experienced"), 
and  especially  as  they  came  [into  the  world]  for 
this  very  purpose.  For  as,  when  the  body  is 
asleep  and  at  rest,  whatever  things  the  soul  sees 
by   herself,  and    does   in  a  vision,    recollecting 


*  Comp.  Acts  viii.  9,  i3. 

7  Matt.  X.  8. 

8  Grabe  contends  that  these  words  imply  that  no  invocations  of 
angels,  good  or  bad,  were  practised  in  the  piimitive  Church.  Mas- 
suet,  on  the  other  hand,  maintains  that  the  words  of  Irena;us  are 
plainly  to  be  restricted  to  evil  spirits,  and  have  no  bearing  on  the 
general  question  of  angelic  invocation. 

9  We  follow  the  common  reading,  "perfecit;"  but  one  MS.  has 
"  perficit,"  works,  which  suits  the  context  better. 

'"  We  insert  "et,"  in  accordance  with  Grabe's  suggestion. 

"  Harvey  thinks  that  this  parenthesis  has  fallen  out  of  its  proper 
place,  and  would  insert  it  immediately  after  the  opening  period  of  the 
chapter. 


4IO 


IREN^US   AGAINST   HERESIES. 


many  of  these,  she  also  communicates  them  to 
the  body ;  and  as  it  happens  that,  when  one 
awakes,  perhaps  after  a  long  time,  he  relates 
what  he  saw  in  a  dream,  so  also  would  he  un- 
doubtedly remember  those  things  which  he  did 
before  he  came  into  this  particular  body.  For 
if  that  which  is  seen  only  for  a  very  brief  space 
of  time,  or  has  been  conceived  of  simply  in  a 
phantasm,  and  by  the  soul  alone,  through  means 
of  a  dream,  is  remembered  after  she  has  mingled 
again  with  the  body,  and  been  dispersed  through 
all  the  members,  much  more  would  she  remem- 
ber those  things  in  connection  Avith  which  she 
stayed  during  so  long  a  time,  even  throughout 
the  whole  period  of  a  bypast  life. 

2.  With  reference  to  these  objections,  Plato, 
that  ancient  Athenian,  who  also  was  the  first '  to 
introduce  this  opinion,  when  he  could  not  set 
them  aside,  invented  the  [notion  of]  a  cup  of 
oblivion,  imagining  that  in  this  way  he  would 
escape  this  sort  of  difficulty.  He  attempted  no 
kind  of  proof  [of  his  supposition],  but  simply 
replied  dogmatically  [to  the  objection  in  ques- 
tion], that  when  souls  enter  into  this  life,  they 
are  caused  to  drink  of  oblivion  by  that  demon 
who  watches  their  entrance  [into  the  world], 
before  they  effect  an  entrance  into  the  bodies 
[assigned  them].  It  escaped  him,  that  [by 
speaking  thus]  he  fell  into  another  greater  per- 
plexity. For  if  the  cup  of  oblivion,  after  it  has 
been  drunk,  can  obliterate  the  memory  of  all 
the  deeds  that  have  been  done,  how,  O  Plato, 
dost  thou  obtain  the  knowledge  of  this  fact 
(since  thy  soul  is  now  in  the  body),  that,  before 
it  entered  into  the  body,  it  was  made  to  drink 
by  the  demon  a  drug  which  caused  oblivion? 
For  if  thou  hast  a  remembrance  of  the  demon, 
and  the  cup,  and  the  entrance  [into  life],  thou 
oughtest  also  to  be  acquainted  with  other  things  ; 
but  if,  on  the  other  hand,  thou  art  ignorant  of 
them,  then  there  is  no  truth  in  the  story  of  the 
demon,  nor  in  the  cup  of  oblivion  prepared  with 
art. 

3.  In  opposition,  again,  to  those  who  affirm 
that  the  body  itself  is  the  drug  of  oblivion,  this 
observation  may  be  made  :  How,  then,  does  it 
come  to  pass,  that  whatsoever  the  soul  sees  by 
her  own  instrumentality,  both  in  dreams  and  by 
reflection  or  earnest  mental  exertion,  while  the 
body  is  passive,  she  remembers,  and  reports  to 
her  neighbours?  But,  again,  if  the  body  itself 
were  [the  cause  of]  oblivion,  then  the  soul,  as 
existing  in  the  body,  could  not  remember  even 
those  things  which  were  perceived  long  ago 
either  by  means  of  the  eyes  or  the  ears ;  but,  as 
soon  as  the    eye  was    turned   from   the    things 


'  It  is  a  mistake  of  Irenaeus  to  say  that  the  doctrine  of  metempsy- 
chosis originated  with  Plato:  it  was  first  publicly  taught  by  Pythago- 
ras, who  learned  it  from  the  Egyptians.  Comp.  Clem.  Alex.,  Strom., 
i.  13:  Hcrodot.,  ii.  123. 


looked  at,  the  memory  of  them  also  would  un- 
doubtedly be  destroyed.  For  the  soul,  as  exist- 
ing in  the  very  [cause  of]  oblivion,  could  have 
no  knowledge  of  anything  else  than  that  only 
which  it  saw  at  the  present  moment.  How,  too, 
could  it  become  acquainted  with  divine  things, 
and  retain  a  remembrance  of  them  while  existing 
in  the  body,  since,  as  they  maintain,  the  body 
itself  is  [the  cause  of]  oblivion?  But  the 
prophets  also,  when  they  were  upon  the  earth, 
remembered  likewise,  on  their  returning  to  their 
ordinary  state  of  mind,^  whatever  things  they 
spiritually  saw  or  heard  in  visions  of  heavenly 
objects,  and  related  them  to  others.  The  body, 
therefore,  does  not  cause  the  soul  to  forget 
those  things  which  have  been  spiritually  wit- 
nessed ;  but  the  soul  teaches  the  body,  and 
shares  with  it  the  spiritual  vision  which  it  has 
enjoyed. 

4.  For  the  body  is  not  possessed  of  greater 
power  than  the  soul,  since  indeed  the  former  is 
inspired,  and  vivified,  and  increased,  and  held 
together  by  the  latter ;  but  the  soul  possesses  ^ 
and  rules  over  the  body.  It  is  doubtless  retarded 
in  its  velocity,  just  in  the  exact  proportion  in 
which  the  body  shares  in  its  motion ;  but  it 
never  loses  the  knowledge  which  properly  belongs 
to  it.  For  the  body  may  be  compared  to  an  in- 
strument ;  but  the  soul  is  possessed  of  the  reason 
of  an  artist.  As,  therefore,  the  artist  finds  the 
idea  of  a  work  to  spring  up  rapidly  in  his  mind, 
but  can  only  carry  it  out  slowly  by  means  of  an  in- 
strument, owing  to  the  want  of  perfect  pliability 
in  the  matter  acted  upon,  and  thus  the  rapidity 
of  his  mental  operation,  being  blended  with  the 
slow  action  of  the  instrument,  gives  rise  to  a 
moderate  kind  of  movement  [towards  the  end 
contemplated]  ;  so  also  the  soul,  by  being  mixed 
up  with  the  body  belonging  to  it,  is  in  a  certain 
measure  impeded,  its  rapidity  being  blended  with 
the  body's  slowTiess.  Yet  it  does  not  lose  alto- 
gether its  own  peculiar  powers ;  but  while,  as  it 
were,  sharing  life  with  the  body,  it  does  not  itself 
cease  to  live.  Thus,  too,  while  communicating 
other  things  to  the  body,  it  neither  loses  the 
knowledge  of  them,  nor  the  memory  of  those 
things  which  have  been  witnessed. 

5.  If,  therefore,  the  soul  remembers  nothing* 
of  what  took  place  in  a  former  state  of  existence, 
but  has  a  perception  of  those  things  which  are 
here,  it  follows  that  she  never  existed  in  other 
bodies,  nor  did  things  of  which  she  has  no  knowl- 
edge, nor  [once]  knew  things  which  she  can- 
not [now  mentally]  contemplate.  But,  as  each 
one  of  us  receives  his  body  through  the  skilful 


2  "  In  hominem  conversi,"  literally,  "  returning  into  man." 

3  "  Possidet."  Massuet  supposes  this  word  to  represent  /cvpieu'ei, 
"rules  over,"  zx\A%\\ixe.r\.  Kpaivvn,  governs  ;  while  Harvey  thinks 
the  whole  clause  corresponds  to  Kparet  icai  xvpievei  toO  aui)i.o.to%, 
which  we  have  rendered  as  above. 

*  Literally,  none  of  tilings  past. 


IREN^US   AGAINST   HERESIES. 


411 


working  of  God,  so  does  he  also  possess  his  soul. 
For  God  is  not  so  poor  or  destitute  in  resources, 
that  He  cannot  confer  its  own  proper  soul  on 
each  individual  body,  even  as  He  gives  it  also  its 
special  ciiaracter.  And  therefore,  when  the  num- 
ber [fixed  upon]  is  completed,  [that  number] 
which  He  had  predetermined  in  His  own  counsel, 
all  those  who  have  been  enrolled  for  life  [eternal] 
shall  rise  again,  having  their  own  bodies,  and 
having  also  their  own  souls,  and  their  own  spirits, 
in  which  they  had  jjleased  God.  Those,  on  the 
other  hand,  who  are  worthy  of  punishment,  shall 
go  away  into  it,  they  too  having  their  own  souls, 
and  their  own  bodies,  in  which  they  stood  apart 
from  the  grace  of  God.  Both  classes  shall 
then  cease  from  any  longer  begetting  and  being 
begotten,  from  marrying  and  being  given  in  mar- 
riage ;  so  that  the  number  of  mankind,  corre- 
sponding to  the  fore-ordination  of  God,  being 
completed,  may  fully  realize  the  scheme  formed 
by  the  Father.' 

CHAP.    XXXIV. SOULS  CAN  BE  RECOGNISED  IN  THE 

SEPARATE    STATE,  AND   ARE  IMMORTAL  ALTHOUGH 
THEY    ONCE    HAD   A    BEGINNING. 

I.  The  Lord  has  taught  with  very  great  ful- 
ness, that  souls  not  only  continue  to  exist,  not 
by  passing  from  body  to  body,  but  that  they 
])reserve  the  same  form  ^  [in  their  separate  state] 
as  the  body  had  to  which  they  were  adapted,  and 
that  they  remember  the  deeds  which  they  did  in 
this  state  of  existence,  and  from  which  they  have 
now  ceased,  —  in  that  narrative  which  is  recorded 
respecting  the  rich  man  and  that  Lazarus  who  , 
found  repose  in  the  bosom  of  Abraham.  In 
this  account  He  states  ^  that  Dives  knew  Lazarus  } 
after  death,  and  Abraham  in  like  manner,  and 
that  each  one  of  these  persons  continued  in  his 
own  proper  position,  and  that  [Dives]  requested 
Lazarus  to  be  sent  to  relieve  him — [Lazarus],  I 
on  whom  he  did  not  [formerly]  bestow  even  the 
crumbs  [which  fell]  from  his  table.  [He  tells 
us]  also  of  the  answer  given  by  Abraham,  who 
was  acquainted  not  only  with  what  respected 
himself,  but  Dives  also,  and  who  enjoined  those 
who  did  not  wish  to  come  into  that  place  of  tor- 
ment to  believe  Moses  and  the  prophets,  and  to 
receive  ■*  the  preaching  of  Him  who  was  s  to  rise 
again  from  the  dead.  By  these  things,  then,  it 
is  plainly  declared  that  souls  continue  to  exist, 


'  The  Latin  text  is  here  very  confused,  but  the  Greek  original  of 
the  greater  part  of  this  section  has  happily  been  preserved.  [This 
Father  here  anticipates  in  outline  many  ideas  which  St.  Augustine 
afterwards  corrected  and  elaborated.] 

2  Grabe  refers  to  Tertullian,  De  A  nt'ma,  ch.  vii.,  as  making  a 
similiar  statement.  Massuet,  on  the  other  hand,  denies  that  Irenseus 
here  expresses  an  opinion  like  that  of  Tertullian  in  the  passage  re- 
ferred to,  and  thinks  that  the  special  form  (character)  mentioned  is 
to  be  understood  as  simply  denoting  individual  spirittial  properties. 
But  his  remarks  are  not  satisfactory. 

3  Luke  xvi.  19,  etc. 

<  With  Massuet  and  Stieren,  we  here  supply  esse. 
5  Some  read  resiirgeret,  and  others  resurrexerit ;  we  aeem  the 
former  reading  preferable. 


that  they  do  not  pass  from  body  to  body,  that 
they  possess  the  form  of  a  man,  so  that  they  may 
be  recognised,  and  retain  the  memory  of  things 
in  this  world  ;  moreover,  that  the  gift  of  prophecy 
was  possessed  by  Abraham,  and  that  each  class 
[of  souls]  receives  a  habitation  such  as  it  has 
deserved,  even  before  the  judgment. 

2.  But  if  any  persons  at  this  point  maintain 
that  those  souls,  which  only  began  a  little  while 
ago  to  exist,  cannot  endure  for  any  length  of 
time  ;  but  that  they  must,  on  the  one  hand,  either 
be  unborn,  in  order  that  they  may  be  immortal, 
or  if  they  have  had  a  beginning  in  the  way  of 
generation,  that  they  should  die  with  the  body  it- 
self—  let  them  learn  that  God  alone,  who  is  Lord 
of  all,  is  without  beginning  and  without  end,  being 
truly  and  for  ever  the  same,  and  always  remain- 
ing the  same  unchangeable  Being.  But  all  things 
which  proceed  from  Him,  whatsoever  have  been 
made,  and  are  made,  do  indeed  receive  their  own 
beginning  of  generation,  and  on  this  account  are 
inferior  to  Him  who  formed  them,  inasmuch  as 
they  are  not  unbegotten.  Nevertheless  they  en- 
dure, and  extend  their  existence  into  a  long  series 
of  ages  in  accordance  with  the  will  of  God  their 
Creator ;  so  that  He  grants  them  that  they  should 
be  thus  formed  at  the  beginning,  and  that  they 
should  so  exist  afterwards. 

3.  For  as  the  heaven  which  is  above  us,  the 
firmament,  the  sun,  the  moon,  the  rest  of  the 
stars,  and  all  their  grandeur,  although  they  had  no 
previous  existence,  were  called  into  being,  and 
continue  throughout  a  long  course  of  time  ac- 
cording to  the  will  of  God,  so  also  any  one  who 
thinks  thus  respecting  souls  and  spirits,  and,  in 
fact,  respecting  all  created  things,  will  not  by  any 
means  go  far  astray,  inasmuch  as  all  things  that 
have  been  made  had  a  beginning  when  they  were 
formed,  but  endure  as  long  as  God  wills  that 
they  should  have  an  existence  and  continuance. 
The  prophetic  Spirit  bears  testimony  to  these 
opinions,  when  He  declares,  "  For  He  spake,  and 
they  were  made  ;  He  commanded,  and  they  were 
created  :  He  hath  established  them  for  ever,  yea, 
forever  and  ever."  ^  And  again.  He  thus  speaks 
respecting  the  salvation  of  man  :  "  He  asked  life 
of  Thee,  and  Thou  gavest  him  length  of  days  for 
ever  and  ever  ;  "  ^  indicating  that  it  is  the  Father 
of  all  who  imparts  continuance  for  ever  and  ever 
on  those  who  are  saved.  For  life  does  not  arise 
from  us,  nor  from  our  own  nature  ;  but  it  is  be- 
stowed according  to  the  grace  of  God.  And 
therefore  he  who  shall  preserve  the  life  bestowed 
upon  him,  and  give  thanks  to  Him  who  imparted 
it,  shall  receive  also  length  of  days  for  ever  and 
ever.  But  he  who  shall  reject  it,  and  prove  him- 
self ungrateful  to  his  Maker,  inasmuch  as  he  has 
been  created,  and  has  not  recognised  Him  who 


*  Ps.  cxlviii.  5,  6. 
^  Ps.  xxi.  4. 


412 


IREN^US    AGAINST    HERESIES. 


bestowed  [the  gift  upon  him],  deprives  himself 
of  [the  privilege  of]  continuance  for  ever  and 
ever.'  And,  for  this  reason,  the  Lord  declared  to 
those  who  showed  themselves  ungrateful  towards 
Him  :  "  If  ye  have  not  been  faithful  in  that  which 
is  little,  who  will  give  you  that  which  is  great?  "  ^ 
indicating  that  those  who,  in  this  brief  temporal 
life,  have  shown  themselves  ungrateful  to  Him 
who  bestowed  it,  shall  justly  not  receive  from 
Him  length  of  days  for  ever  and  ever. 

4.  But  as  the  animal  body  is  certainly  not 
itself  the  soul,  yet  has  fellowship  with  the  soul 
as  long  as  God  pleases ;  so  the  soul  herself  is 
not  life,3  but  partakes  in  that  life  bestowed  upon 
her  by  God.  Wherefore  also  the  prophetic  word 
declares  of  the  first-formed  man,  "  He  became  a 
living  soul,"-*  teaching  us  that  by  the  participation 
of  life  the  soul  became  alive  ;  so  that  the  soul, 
and  the  life  which  it  possesses,  must  be  under- 
stood as  being  separate  existences.  When  God 
therefore  bestows  life  and  perpetual  duradon,  it 
comes  to  pass  that  even  souls  which  did  not  pre- 
viously exist  should  henceforth  endure  [for  ever], 
since  God  has  both  willed  that  they  should  exist, 
and  should  continue  in  existence.  For  the  will 
of  God  ought  to  govern  and  rule  in  all  things, 
while  all  other  things  give  way  to  Him,  are  in 
subjection,  and  devoted  to  His  service.  Thus 
far,  then,  let  me  speak  concerning  the  creation 
and  the  continued  duration  of  the  soul. 

CHAP.     XXXV. REFUTATION      OF     BASILIDES,      AND 

OF  THE  OPINION  THAT  THE  PROPHETS  UTTERED 
THEIR  PREDICTIONS  UNDER  THE  INSPIRATION  OF 
DIFFERENT    GODS. 

I.  Moreover,  in  addition  to  what  has  been 
said,  Basilides  himself  will,  accorc^ing  to  his  own 
principles,  find  it  necessary  to  maintain  not 
only  that  there  are  three  hundred  and  sixty-five 
heavens  made  in  succession  by  one  another,  but 
that  an  immense  and  innumerable  multitude  of 
heavens  have  always  been  in  the  process  of  being 
made,  and  are  being  made,  and  will  continue  to 
be  made,  so  that  the  formation  of  heavens  of 
this  kind  can  never  cease.  For  if  from  the  efflux 5 
of  the  first  heaven  the  second  was  made  after  its 
likeness,  and  the  third  after  the  likeness  of  the 
second,  and  so  on  with  all  the  remaining  subse- 
(juent  ones,  then  it  follows,  as  a  matter  of  neces- 
sity, that  from  the  efflux  of  our  heaven,  which 
he  indeed  terms  the  last,  another  be  formed  like 
to  it,  and  from  that  again  a  third  ;  and  thus  there 
can  never  cease,  either  the  process  of  efflux  from 


those  heavens  which  have  been  already  made, 
or  the  manufacture  of  [new]  heavens,  but  the 
operation  must  go  on  ad  infinitum,  and  give  rise 
to  a  number  of  heavens  which  will  be  altogether 
indefinite. 

2.  The  remainder  of  those  who  are  falsely 
termed  Gnostics,  and  who  maintain  that  the 
prophets  uttered  their  prophecies  under  the 
inspiration  of  different  gods,  will  be  easily  over- 
thrown by  this  fact,  that  all  the  prophets  pro- 
claimed one  God  and  Lord,  and  that  the  very 
Maker  of  heaven  and  earth,  and  of  all  things 
which  are  therein ;  while  they  moreover  an- 
nounced the  advent  of  His  Son,  as  I  shall  dem- 
onstrate from  the  Scriptures  themselves,  in  the 
books  which  follow. 

3.  If,  however,  any  object  that,  in  the  Hebrew 
language,  diverse  expressions  [to  represent  God] 
occur  in  the  Scriptures,  such  as  Sabaoth,  Eloe, 
Adonai,  and  all  other  such  terms,  striving  to 
prove  from  these  that  there  are  different  powers 
and  gods,  let  them  learn  that  all  expressions  of 
this  kind  are  but  announcements  and  appella- 
tions of  one  and  the  same  Being.  For  the  term 
Eloe  in  the  Jewish  language  denotes  Go4,  while 
Eloeim  ^  and  Eloeuth  in  the  Hebrew  language 
signify  "  that  which  contains  all."  As  to  the 
appellation  Adonai,  sometimes  it  denotes  what 
is  nanieable  ^  and  admirable  ;  but  at  other  times, 
when  the  letter  Daleth  in  it  is  doubled,  and  the 
word  receives  an  initial  ^  guttural  sound  —  thus 
Addonai  —  [it  signifies],  "  One  who  bounds  and 
separates  the  land  from  the  water,"  so  that  the 
water  should  not  subsequently  ^  submerge  the 
land.  In  like  manner  also,  Sabaoth,^°  when  it 
is  spelled  by  a  Greek  Omega  in  the  last  syllable 
[Sabaoth],  denotes  "a  voluntary  agent;'"  but 
when  it  is  spelled  with  a  Greek  Omicron  —  as, 
for  instance,  Sabaoth  —  it  expresses  "  the  first 
heaven^  In  the  same  way,  too,  the  word  fiaoth," 
when  the  last  syllable  is  made  long  and  aspirated, 


'  As  Massuet  observes,  this  statement  is  to  be  understood  in  har- 
mony with  the  repealed  assertion  of  Irenseus  that  the  wicked  will 
exist  in  misery  for  ever.  It  refers  not  to  annihilation,  but  to  depriva- 
tion of  happiness. 

^  Luke  xvi.  ii,  quoted  loosely  from  memory.  Grabe,  however, 
thinks  they  are  cited  from  the  apocryphal  Gospel  according  to  the 
Egyptians. 

■^  Comp.  Justin  Martyr,  Dial,  c,  Try/>h.,  ch.  vi. 

■•  Gen.  ii.  7. 

S  £jc  dejluxu,  corresponding  to  ef  anoppoiai  in  the  Greek. 


*■  EiDce  here  occurs  in  the  Latin  text,  but  Harvey  supposes  that  the 
Greek  had  been  'EAiuei>.     He  also  remarks  that  Eloeuih  (iHri/K) 

is  the  rabbinical  abstract  term,  Godhead. 

">  All  that  can  be  remarked  on  this  is,  that  the  Jews  substituted 
the  term  Adonai  ("jnN)  for  the  name   Jehovah,  as   often   as   the 

latter  occurred  in   the  sacred  text.     The  former  might  therefore  be 
styled  yiameable. 

8  The  Latin  text  is,  "  aliquando  autem  duplicata  litera  delta  cum 
aspiratione,"  and  Harvey  supposes  that  the  doubling  of  the  Daleth 
would  give  "  to  the  scarcely  articulate  ?<  a  more  decidedly  guttural 
character;  "  but  the  sense  is  extremely  doubtful. 

9  Instead  ot  "  nee  posteaquam  insurgere,"  Feuardent  and  Massuet 
read  "  ne  possit  insurgere,"  and  include  the  clause  in  the  definition 
of  Addonai. 

'°  The  author  is  here  utterly  mistaken,  and,  notwithstanding  Har- 
vey's earnest  claim  for  him  of  a  knowledge  of  Hebrew,  seems  clearly 
to  betray  his  ignorance  of  that  language.  The  term  Sabaoth  is  never 
written  with  an  Omicron,  either  in  the  LXX.  or  by  the  Greek  Fathers, 
but  always  with  an  Omega  (2a/3auif).  Although  Harvey  remarks 
in  his  preface,  that  "  it  is  hoped  the  Ilebrew  attainments  of  Irenjeus 
will  no  longer  be  denied,"  there  appears  enough,  in  the  etymologies 
and  explanations  of  Hebrew  terms  given  in  this  chapter  by  the 
venerable  Father,  to  prevent  such  a  conclusion;  and  Massuet's  obser- 
vation on  the  passage  seems  not  improbable,  when  he  says,  ''  Sciolus 
quispiam  Irena;o  nostro,  in  Hebraicis  baud  satis  peritq,  hie  fucum 
ecisse  videtur." 

"  Probably  corresponding  to  the  Hebrew  term  Jehovah  (mrT). 


IREN^US   AGAINST   HERESIES. 


4^3 


denotes  ^''  a  predetermined  measure  ;  "  but  when 
it  is  written  shortly  by  the  Greek  letter  Omicron, 
\iZ.\Vi€iy  Jadth,  it  signifies  '■^  07ie  who  puts  evils  to 
fliglity  All  the  other  expressions  likewise  bring 
out  ■  the  title  of  one  and  the  same  Being ;  as,  for 
example  (in  English^),  The  Lord  of  Powers,  The 
Father  of  all,  God  Almighty,  The  Most  High, 
The  Creator,  The  Maker,  and  such  like.  These 
are  not  the  names  and  titles  of  a  succession  of 
different  beings,  but  of  one  and  the  same,  by 
means  of  which  the  one  God  and  Father  is  re- 
vealed, He  who  contains  all  things,  and  grants 
to  all  the  boon  of  existence. 

4.  Now,  that  the  preaching  of  the  apostles, 
the  authoritative  teaching  of  the  Lord,  the  an- 
nouncements of  the  prophets,  the  dictated  utter- 
ances of  the  apostles,3  and  the  ministration  of 
the  law  —  all  of  which  praise  one  and  the  same 
Being,  the  God  and  Father  of  all,  and  not  many 
diverse  beings,  nor  one  deriving  his  substance 
from  different  gods  or  powers,  but  [declare]  that 
all  things  [were  formed]  by  one  and  the  same 
Father  (who  nevertheless  adapts  [His  works]  to 


'  Literally,  "  belong  to  one  and  the  same  name." 

2  "  Secundimi  Latinitatein"  in  the  text. 

3  The  words  are  "  apostolorum  dictatio,"  probably  referring  to 
the  letters  of  the  apostles,  as  distinguished  from  \!a&.x  preachitig 
already  mentioned. 


the  natures  and  tendencies  of  the  materials  dealt 
with),  things  visible  and  invisible,  and,  in  short, 
all  things  that  have  been  made  [were  created] 
neither  by  angels,  nor  by  any  other  power,  but 
by  God  alone,  the  Father  —  are  all  in  harmony 
with  our  statements,  has,  I  think,  been  sufficiently 
proved,  while  by  these  weighty  arguments  it  has 
been  shown  that  there  is  but  one  God,  the  Maker 
of  all  things.  But  that  I  may  not  be  thought  to 
avoid  that  series  of  proofs  which  may  be  derived 
from  the  Scriptures  of  the  Lord  (since,  indeed, 
these  Scriptures  do  much  more  evidently  and 
clearly  proclaim  this  very  point),  I  shall,  for  the 
benefit  of  those  at  least  who  do  not  bring  a  de- 
praved mind  to  bear  upon  them,  devote  a  special 
book  to  the  Scriptures  referred  to,  which  shall 
fairly  follow  them  out  [and  explain  them],  and  I 
shall  plainly  set  forth  from  these  divine  Scriptures 
proofs  to  [satisfy]  all  the  lovers  of  truth.^ 


•♦  This  last  sentence  is  v_ry  confused  and  ambiguous,  and  the 
editors  throw  but  little  light  upon  it.  We  have  endeavoured  to  trans- 
late it  according  to  the  ordinary  text  and  punctuation,  but  strongly 
suspect  interpolation  and  corruption.  If  we  might  venture  to  strike 
out  "  has  .Scripturas,"  and  connect  "  his  tamen"  with  "  pradicanti- 
bus,"  abetter  sense  would  be  yielded,  as  follows:  "  But  that  I  may  not 
be  thought  to  avoid  that  series  of  proofs  which  may  be  derived  from 
the  Scriptures  of  the  Lord  (since,  indeed,  these  Scriptures  do  much 
more  evidently  and  clearly  set  forth  this  very  point,  to  those  at  least 
who  do  not  bring  a  depraved  mind  to  their  consideration),  I  shall 
devote  the  particular  book  which  follows  to  them,  and  shall,"  etc. 


IRENiiUS  AGAINST  HERESIES. 

BOOK    III. 


PREFACE. 

Thou  h?.-?!  indeed  enjoined  upon  me,  my  very 
dear  fri-nd,  that  I  should  bring  to  light  the 
Valentinian  doctrines,  concealed,  as  their  vota- 
ries imagine  ;  that  I  should  exhibit  their  diversity, 
and  compose  a  treatise  in  refutation  of  them.  I 
therefore  have  undertaken  —  showing  that  they 
spring  from  Simon,  the  father  of  all  heretics  — 
to  exhibit  both  their  doctrines  and  successions, 
and  to  set  forth  arguments  against  them  all. 
Wherefore,  since  the  conviction  of  these  men 
and  their  exposure  is  in  many  points  but  one 
work,  I  have  sent  unto  thee  [certain]  books,  of 
which  the  first  comprises  the  opinions  of  all  these 
men,  and  exhibits  their  customs,  and  the  char- 
acter of  their  behaviour.  In  the  second,  again, 
their  perverse  teachings  are  cast  down  and  over- 
thrown, and,  such  as  they  really  are,  laid  bare 
and  open  to  view.  But  in  this,  the  third  book, 
I  shall  adduce  proofs  from  the  Scriptures,  so 
that  I  may  come  behind  in  nothing  of  what  thou 
hast  enjoined ;  yea,  that  over  and  above  what 
thou  didst  reckon  upon,  thou  mayest  receive 
from  me  the  means  of  combating  and  vanquish- 
ing those  who,  in  whatever  manner,  are  propa- 
gating falsehood.  For  the  love  of  God,  being 
rich  and  ungrudging,  confers  upon  the  suppliant 
more  than  he  can  ask  from  it.  Call  to  mind, 
then,  the  things  which  I  have  stated  in  the  two 
preceding  books,  and,  taking  these  in  connection 
with  them,  thou  shalt  have  from  me  a  very  copi- 
ous refutation  of  all  the  heretics  ;  and  faithfully 
and  strenuously  shalt  thou  resist  them  in  defence 
of  the  only  true  and  life-giving  faith,  which  the 
Church  has  received  from  the  apostles  and  im- 
parted to  her  sons.  For  the  Lord  of  all  gave 
to  His  apostles  the  power  of  the  Gospel,  through 
whom  also  we  have  known  the  truth,  that  is,  the 
doctrine  of  the  Son  of  God  ;  to  whom  also  did 
the  Lord  declare  :  "  He  that  heareth  you,  heareth 
Me  ;  and  he  that  despiseth  you,  despiseth  Me, 
and  Him  that  sent  Me."  ' 


'  Luke  X.  i6. 


CHAP.  I.  —  THE  APOSTLES  DID  NOT  COMMENCE  TO 
PREACH  THE  GOSPEL,  OR  TO  PLACE  ANYTHING 
ON  RECORD,  UNTIL  THEY  WERE  ENDOWED  WITH 
THE  GIFTS  AND  POWER  OF  THE  HOLY  SPIRIT. 
THEY  PREACHED  ONE  GOD  ALONE,  MAKER  OF 
HEAVEN   AND    EARTH. 

1.  We  have  learned  from  none  others  the  plan 
of  our  salvation,  than  from  those  through  whom 
the  Gospel  has  come  down  to  us,  which  they  did 
at  one  time  proclaim  in  public,  and,  at  a  later 
period,  by  the  will  of  God,  handed  down  to  us 
in  the  Scriptures,  to  be  the  ground  and  pillar  of 
our  faith.^  For  it  is  unlawful  to  assert  that  they 
preached  before  they  possessed  "  perfect  knowl- 
edge," as  some  do  even  venture  to  say,  boasting 
themselves  as  improvers  of  the  apostles.  For, 
after  our  Lord  rose  from  the  dead,  [the  apostles] 
were  invested  Avith  power  from  on  high  when  the 
Holy  Spirit  came  down  [upon  them],  were  filled 
from  all  [His  gifts],  and  had  perfect  knowledge  : 
they  departed  to  the  ends  of  the  earth,  preach- 
ing the  glad  tidings  of  the  good  things  [sent] 
from  God  to  us,  and  proclaiming  the  peace  of 
heaven  to  men,  who  indeed  do  all  equally  and 
individually  possess  the  Gospel  of  God.  Mat- 
thew also  issued  a  written  Gospel  among  the 
Hebrews  ^  in  their  own  dialect,  while  Peter  and 
Paul  were  preaching  at  Rome,  and  laying  the 
foundations  of  the  Church.  After  their  depart- 
ure, Mark,  the  disciple  and  interpreter  of  Peter, 
did  also  hand  down  to  us  in  writing  what  had 
been  preached  by  Peter.  Luke  also,  the  com- 
panion of  Paul,  recorded  in  a  book  the  Ciospel 
preached  by  him.  Afterwards,  John,  the  disciple 
of  the  Lord,  who  also  had  leaned  upon  His 
breast,  did  himself  publish  a  Gospel  during  his 
residence  at  Ephesus  in  Asia. 

2.  These  have  all  declared  to  us  that  there  is 
one  God,  Creator  of  heaven  and  earth,  announced 


-  See  I  Tim.  iii.  15,  where  these  terms  are  used  in  reference  to 
the  Church. 

3  On  this  and  similar  statements  in  the  Fathers,  the  reader  may 
consult  Dr.  Roberts's  Discussions  on  the  Gospels,  in  which  they  are 
fully  criticised,  and  the  Greek  original  of  St.  Matthew's  Gospel  main- 
tained. 


414 


IREN^US   AGAINST   HERESIES. 


415 


by  tlic  law  and  the  prophets ;  and  one  Christ, 
the  Son  of  God.  If  any  one  do  not  agree  to 
these  truths,  he  despises  the  companions  of  the 
Lord ;  nay  more,  he  despises  Christ  Himself 
the  Lord  ;  yea,  he  despises  the  Father  also,  and 
stands  self-condemned,  resisting  and  opposing 
his  own  salvation,  as  is  the  case  with  all  heretics. 

CHAP.    II. — THE    HERETICS    FOLLOW    NEITHER 
SCRIPrURE    NOR    TR-VDITION. 

1.  When,  however,  they  are  confuted  from  the 
Scriptures,  they  turn  round  and  accuse  these 
same  Scriptures,  as  if  they  were  not  correct,  nor 
of  authority,  and  [assert]  that  they  are  ambigu- 
ous, and  that  the  truth  cannot  be  extracted  from 
them  by  those  who  are  ignorant  of  tradition. 
For  [they  allege]  that  the  truth  was  not  delivered 
by  means  of  written  documents,  but  viva  voce: 
wherefore  also  Paul  declared,  "  But  we  speak 
wisdom  among  those  that  are  perfect,  but  not 
the  wisdom  of  this  world."  '  And  this  wisdom 
each  one  of  them  alleges  to  be  the  fiction  of  his 
own  inventing,  forsooth  ;  so  that,  according  to 
their  idea,  the  truth  properly  resides  at  one  time 
in  Valentinus,  at  another  in  Marcion,  at  another 
in  Cerinthus,  then  afterwards  in  Basilides,  or  has 
even  been  indifferently  in  any  other  opponent,- 
who  could  speak  nothing  pertaining  to  salvation. 
For  every  one  of  these  men,  being  altogether 
of  a  pei-verse  disposition,  depraving  the  system  of 
truth,  is  not  ashamed  to  preach  himself. 

2.  But,  again,  when  we  refer  them  to  that  tra- 
dition which  originates  from  the  apostles,  [and] 
which  is  preserved  by  means  of  the  successions 
of  presbyters  in  the  Churches,  they  object  to 
tradition,  saying  that  they  themselves  are  wiser 
not  merely  than  the  presbyters,  but  even  than 
the  apostles,  because  they  have  discovered  the 
unadulterated  truth.  For  [they  maintain]  that 
the  apostles  intermingled  the  things  of  the  law 
with  the  words  of  the  Saviour ;  and  that  not  the 
apostles  alone,  but  even  the  Lord  Himself,  spoke 
as  at  one  time  from  the  Demiurge,  at  another 
from  the  intermediate  place,  and  yet  again  from 
the  Pleroma,  Init  that  they  themselves,  indubi- 
tably, unsulliedly,  and  purely,  have  knowledge  of 
the  hidden  mystery  :  this  is,  indeed,  to  blaspheme 
their  Creator  after  a  most   impudent   manner  ! 

•It  comes  to  this,  therefore,  that  these  men  do 
now  consent  neither  to  Scripture  nor  to  tradition. 

3.  Such  are  the  adversaries  with  whom  we  have 
to  deal,  my  very  dear  friend,  endeavouring  like 
slippery  serpents  to  escape  at  all  points.  ^Vhere- 
fore  they  must  be  opposed  at  all  points,  if  per- 
chance, by  cutting  off  their  retreat,  we  may  succeed 
in  turning  them  back  to  the  truth.  For,  though 
it  is  not  an  easy  thing  for  a  soul  under  the  in- 


'  I  Cor.  ii.  6. 

"  This  IS  Harvey's  rendering  of  the  old  Latin,  in  illo  qui  contra 
disfiutat. 


fluence  of  error  to  repent,  yet,  on  the  other  hand, 
it  is  not  altogether  impossible  to  escape  from 
error  when  the  truth  is  brought  alongside  it. 

CHAP.  III.  —  A  REFUTATION  OF  THE  HERETICS,  FROM 
THE  FACT  THAT,  IN  THE  VARIOUS  CHURCHES,  A 
PERPETUAL  SUCCESSION  OF  BISHOPS  WAS  KEPT 
UP. 

1.  It  is  within  the  power  of  all,  therefore,  in 
every  Church,  who  may  wish  to  see  the  truth, 
to  contemplate  clearly  the  tradition  of  the  apos- 
tles manifested  throughout  the  whole  world ; 
and  we  are  in  a  position  to  reckon  up  those  who 
were  by  the  apostles  instituted  bishops  in  the 
Churches,  and  [to  demonstrate]  the  succession 
of  these  men  to  our  own  times ;  those  who 
neither  taught  nor  knew  of  anything  like  what 
these  [heretics]  rave  about.  For  if  the  apostles 
had  known  hidden  mysteries,  which  they  were  in 
the  habit  of  imparting  to  "  the  perfect"  apart  and 
privily  from  the  rest,  they  would  have  delivered 
them  especially  to  those  to  whom  they  were  also 
committing  the  Churches  themselves.  For  they 
were  desirous  that  these  men  should  be  very  per- 
fect and  blameless  in  all  things,  whom  also  they 
were  leaving  behind  as  their  successors,  delivering 
up  their  own  place  of  government  to  these  men  ; 
which  men,  if  they  discharged  their  functions 
honesdy,  would  be  a  great  boon  [to  the  Church], 
but  if  they  should  fall  away,  the  direst  calamity. 

2.  Since,  however,  it  would  be  very  tedious, 
in  such  a  volume  as  this,  to  reckon  up  the  suc- 
cessions of  all  the  Churches,  we  do  put  to  con- 
fusion all  those  who,  in  whatever  manner,  whether 
by  an  evil  self-pleasing,  by  vainglory,  or  by  blind- 
ness and  perverse  opinion,  assemble  in  unauthor- 
ized meetings  ;  [we  do  this,  I  say,]  by  indicating 
that  tradition  derived  from  the  apostles,  of  the 
very  great,  the  very  ancient,  and  universally 
known  Church  founded  and  organized  at  Rome 
by  the  two  most  glorious  apostles,  Peter  and 
Paul ;  as  also  [by  pointing  out]  the  faith  preached 
to  men,  which  comes  down  to  our  time  by  means 
of  the  successions  of  the  bishops.  For  it  is  a 
matter  of  necessity  that  every  Church  should 
agree  with  this  Church,  on  account  of  its  pre- 
eminent authority,^   that  is,  the   faithful  every- 


3  The  Latin  text  of  this  difficult  but  important  clause  is,  "  Ad 
hanc  enim  ecclesiam  propter  potiorem  priiicipaliialem  necesse  est 
omnem  convenire  ecclesiam."  Both  the  text  and  meaning  have  here 
given  rise  to  much  discussion.  It  is  impossible  to  say  with  certainty 
of  what  words  in  the  Greek  original  "  potiorem  priucipalitatem  "  m.iy 
be  the  translation.  Wc  are  far  from  sure  that  the  rendering  given 
above  is  correct,  but  we  have  been  unable  to  think  of  anything  better. 
[A  most  extraordinary  confession.  It  would  be  hard  to  tiLid  a  worse; 
but  take  the  following  from  a  candid  Roman  Catholic,  which  is  better 
and  more  literal:  "For  to  this  Church,  on  account  of  more  potent 
principality,  it  is  necessary  that  every  Church  (that  is,  those  who  are 
on  every  sjde  faithful)  resort ;  in  which  Church  ever,  by  those  -who 
are  on  every  side,  has  been  preserved  that  tradition  which  is  from 
the  apostles."  (Berington  and  Kirk,  vol.  i.  p.  252.)  Here  it  is  ob- 
vious that  the  faith  was  kept  at  Rome,  by  those  ii'ho  revert  there 
from  all  quarters.  She  was  a  mirror  of  the  Catholic  World,  owing 
her  orthodoxy  to  them;  not  the  Sun,  dispensing  her  own  light  to 
others,  but  the  glass  bringing  their  r,ays  into  a  focus.  See  note  at 
end  of  book  iii.]  A  discussion  of  the  subject  may  be  seen  in  chap.  xii. 
of  Dr.  Wordsworth's  St.  Hippoiytus  and  the  Church  0/ Rome. 


4i6 


IRENi^US   AGAINST   HERESIES. 


where,  inasmuch  as  the  apostoHcal  tradition  has 
been  preserved  continuously  by  those  [faithful 
men]  who  exist  everywhere. 

3.  The  blessed  apostles,  then,  having  founded 
and  built  up  the  Church,  committed  into  the 
hands  of  Linus  the  office  of  the  episcopate.  Of 
this  Linus,  Paul  makes  mention  in  the  Epistles 
to  Timothy.  To  him  succeeded  Anacletus  ;  and 
after  him,  in  the  third  place  from  the  apostles, 
Clement  was  allotted  the  bishopric.  This  man, 
as  he  had  seen  the  blessed  apostles,  and  had 
been  conversant  with  them,  might  be  said  to 
have  the  preaching  of  the  apostles  still  echoing 
[in  his  ears],  and  their  traditions  before  his  eyes. 
Nor  was  he  alone  [in  this],  for  there  were  many 
still  remaining  who  had  received  instructions 
from  the  apostles.  In  the  time  of  this  Clement, 
no  small  dissension  having  occurred  among  the 
brethren  at  Corinth,  the  Church  in  Rome  de- 
spatched a  most  powerful  letter  to  the  Corinthians, 
exhorting  them  to  peace,  renewing  their  faith, 
and  declaring  the  tradition  which  it  had  lately 
received  from  the  apostles,  proclaiming  the  one 
God,  omnipotent,  the  Maker  of  heaven  and  earth, 
the  Creator  of  man,  who  brought  on  the  deluge, 
and  called  Abraham,  who  led  the  people  from 
the  land  of  Egypr,  spake  with  Moses,  set  forth 
the  law,  sent  the  prophets,  and  who  has  prepared 
fire  for  the  devil  and  his  angels.  From  this 
document,  whosoever  chooses  to  do  so,  may 
learn  that  He,  the  Father  of  our  Lord  Jesus 
Christ,  was  preached  by  the  Churches,  and  may 
also  understand  the  apostolical  tradition  of  the 
Church,  since  this  Epistle  is  of  older  date  than 
these  men  who  are  now  propagating  falsehood, 
and  who  conjure  into  existence  another  god 
beyond  the  Creator  and  the  Maker  of  all  exist- 
ing things.  To  this  Clement  there  succeeded 
Evaristus.  Alexander  followed  Evaristus  ;  then, 
sixth  from  the  apostles,  Sixtus  was  appointed ; 
after  him,  Telephorus,  who  was  gloriously  mar- 
tyred ;  then  Hyginus ;  after  him,  Pius ;  then 
after  him,  Anicetus.  Soter  having  succeeded 
Anicetus,  Eleutherius  does  now,  in  the  twelfth 
place  from  the  apostles,  hold  the  inheritance  of 
the  episcopate.  In  this  order,  and  by  this  suc- 
cession, the  ecclesiastical  tradition  from  the 
apostles,  and  the  preaching  of  the  truth,  have 
come  down  to  us.  And  this  is  most  abundant 
proof  that  there  is  one  and  the  same  vivifying 
faith,  which  has  been  preserved  in  the  Church 
from  the  apostles  until  now,  and  handed  down 
in  truth. 

4.  But  Polycarp  also  was  not  only  instructed 
by  aposdes,  and  conversed  with  many  who  had 
seen  Christ,  but  was  also,  by  apostles  in  Asia, 
appointed  bishop  of  the  Church  in  Smyrna, 
whom  I  also  saw  in  my  early  youth,  for  he  tarried 
[on  earth]  a  very  long  time,  and,  when  a  very 
old    man,   gloriously  and   most   nobly  suffering 


martyrdom,'  departed  this  life,  having  always 
taught  the  things  which  he  had  learned  from  the 
apostles,  and  which  the  Church  has  handed  down, 
and  which  alone  are  true.  To  these  things  all 
the  Asiatic  Churches  testify,  as  do  also  those 
men  who  have  succeeded  Polycarp  down  to  the 
present  time,  —  a  man  who  was  of  much  greater 
weight,  and  a  more  stedfast  witness  of  truth, 
than  Valentinus,  and  Marcion,  and  the  rest  of 
the  heretics.  He  it  was  who,  com.ing  to  Rome 
in  the  time  of  Anicetus  caused  many  to  turn 
away  from  the  aforesaid  heretics  to  the  Church 
of  God,  proclaiming  that  he  had  received  this 
one  and  sole  truth  from  the  apostles,  —  that, 
namely,  which  is  handed  down  by  the  Church.^ 
There  are  also  those  who  heard  from  him  that 
John,  the  disciple  of  the  Lord,  going  to  bathe  at 
Ephesus,  and  perceiving  Cerinthus  within,  rushed 
out  of  the  bath-house  without  bathing,  exclaim- 
ing, "  Let  us  fly,  lest  even  the  bath-house  fall 
down,  because  Cerinthus,  the  enemy  of  the  truth, 
is  within."  And  Polycarp  himself  replied  to 
Marcion,  who  met  him  on  one  occasion,  and 
said,  "  Dost  thou  know  me  ?  "  "I  do  know  thee, 
the  first-born  of  Satan."  Such  was  the  horror 
which  the  apostles  and  their  disciples  had  against 
holding  even  verbal  communication  with  any 
corrupters  of  the  truth ;  as  Paul  also  says,  "  A 
man  that  is  an  heretic,  after  the  first  and  second 
admonition,  reject ;  knowing  that  he  that  is  such 
is  subverted,  and  sinneth,  being  condemned  of 
himself."  ^  There  is  also  a  very  powerful  ■•  Epis- 
tle of  Polycarp  written  to  the  Philippians,  from 
which  those  who  choose  to  do  so,  and  are  anxious 
about  their  salvation,  can  learn  the  character  of 
his  faith,  and  the  preaching  of  the  truth.  Then, 
again,  the  Church  in  Ephesus,  founded  by  Paul, 
and  having  John  remaining  among  them  perma- 
nently until  the  times  of  Trajan,  is  a  true  witness 
of  the  tradition  of  the  apostles. 

CHAP.  IV. THE  TRUTH  IS  TO  BE  FOUND    NOWHERE 

ELSE  BUT  IN  THE  CATHOLIC  CHURCH,  THE  SOLE 
DEPOSITORY  OF  APOSTOLICAL  DOCTRINE.  HERE- 
SIES ARE  OF  RECENT  FORMATION,  AND  CANNOT 
TRACE    THEIR   ORIGIN   UP   TO   THE    APOSTLES. 

I .  Since  therefore  we  have  such  proofs,  it  is  not 
necessary  to  seek  the  truth  among  others  which 
it  is  easy  to  obtain  from  the  Church  ;  since  the 
apostles,  like  a  rich  man  [depositing  his  money] 
in  a  bank,  lodged  in  her  hands  most  copiously 
all  things  pertaining  to  the  truth  :  so  that  every 
man,  whosoever   will,  can   draw   from   her   the 


'  Polycarp  suffered  about  the  year  167,  in  the  reign  of  Marcus 
Aurelius.  His  creat  age  of  eighty-six  years  implies  that  he  was  con- 
temporary with  St.  John  for  nearly  twenty  years. 

2  So  the  Greek.  The  Latin  reads:  "  which  he  also  handed  down 
to  the  Church." 

3  Tit.  iii.  10. 

4  iKavuiTaTn.  Harvey  translates  this  all-siijPficicnty  and  thus 
paraphrases:  Bui  his  Epistle  is  nii-sujAcii-Hl,  to  teach  those  that 
are  desirous  to  learn. 


IREN.EUS   AGAINST    HERESIES. 


41 


water  of  life.'  For  she  is  the  entrance  to  life  ; 
all  others  are  thieves  and  robbers.  On  this  ac- 
count are  we  bound  to  avoid  them,  but  to  make 
choice  of  the  things  pertaining  to  the  Church 
with  the  utmost  diligence,  and  to  lay  hold  of  the 
tradition  of  the  truth.  For  how  stands  the  case? 
Supijose  there  arise  a  dispute  relative  to  some 
imi)ortant  question  ^  among  us,  should  we  not 
have  recourse  to  the  most  ancient  Churches  with 
which  the  apostles  held  constant  intercourse,  and 
learn  from  them  what  is  certain  and  clear  in  re- 
gard to  the  present  question  ?  For  how  should 
it  be  if  the  apostles  themselves  had  not  left  us 
writings?  Would  it  not  be  necessary,  [in  that 
case,]  to  follow  the  course  of  the  tradition  which 
they  handed  down  to  those  to  whom  they  did 
commit  the  Churches? 

2.  To  which  course  many  nations  of  those  bar- 
barians who  believe  in  Christ  do  assent,  having 
salvation  written  in  their  hearts  by  the  Spirit,  with- 
out paper  or  ink,  and,  carefully  preserving  the 
ancient  tradition, ^  believing  in  one  God,  the 
Creator  of  heaven  and  earth,  and  all  things  there- 
in, by  means  of  Christ  Jesus,  the  Son  of  God  ; 
who,  because  of  His  surpassing  love  towards  His 
creation,  condescended  to  be  born  of  the  virgin. 
He  Himself  uniting  man  through  Himself  to 
God,  and  having  suffered  under  Pontius  Pilate, 
and  rising  again,  and  having  been  received  up 
in  splendour,  shall  come  in  glory,  the  Saviour 
of  those  who  are  saved,  and  the  Judge  of  those 
who  are  judged,  and  sending  into  eternal  fire 
those  who  transform  the  truth,  and  despise  His 
Father  and  His  advent.  Those  who,  in  the 
absence  of  written  documents,-*  have  believed 
this  faith,  are  barbarians,  so  far  as  regards  our 
language  ;  but  as  regards  doctrine,  manner,  and 
tenor  of  life,  they  are,  because  of  faith,  very  wise 
indeed  ;  and  they  do  please  God,  ordering  their 
conversation  in  all  righteousness,  chastity,  and 
wisdom.  If  any  one  were  to  preach  to  these 
nven  the  inventions  of  the  heretics,  speaking  to 
them  in  their  own  language,  they  would  at  once 
stop  their  ears,  and  flee  as  far  off  as  possible, 
not  enduring  even  to  listen  to  the  blasphemous 
address.  Thus,  by  moans  of  that  ancient  tradi- 
tion of  the  apostles,  they  do  not  suffer  their  mind 
10  conceive  anything  of  the  [doctrines  suggested 
by  the]  portentous  language  of  these  teachers, 
among  whom  neither  Church  nor  doctrine  has 
ever  been  established. 

3.  For,  prior  to  Valentinus,  those  who  follow 
Valentinus  had  no  existence  ;  nor  did  those  from 
Marcion  exist  before  Marcion  ;  nor,  in  short,  had 

'  Rev.  xxii.  17. 

^  Latin,  "  modica  qusestione." 

3  [The  uneducated  barbarians  must  receive  the  Gospel  on  testi- 
mony. Irenseus  puts  apostolic  traditions,  genuine  and  uncorrupt,  in 
this  relation  to  the  primarj'  authority  of  the  written  word.  2  Thess.  ii. 
15,  iii.  6.] 

*  Literally,  "  without  letters;  "  equivalent  to,  "  without  paper  and 
ink,"  a  few  lines  pKEviously. 


any  of  those  malignant-minded  people,  whom  I 
have  above  enumerated,  any  being  previous  to 
the  initiators  and  inventors  of  their  perversity. 
For  Valentinus  came  to  Rome  in  the  time  of 
Hyginus,  flourished  under  Pius,  and  remained 
until  Anicetus.  Cerdon,  too,  Marcion's  prede- 
cessor, himself  arrived  in  the  time  of  Hyginus, 
who  was  the  ninth  bishop. 5  Coming  frequently 
into  the  Church,  and  making  public  confession, 
he  thus  remained,  one  time  teaching  in  secret, 
and  then  again  making  public  confession  ;  but 
at  last,  having  been  denounced  for  corrupt  teach- 
ing, he  was  excommunicated '"  from  the  assembly 
of  the  brethren.  Marcion,  then,  succeeding 
him,  flourished  under  Anicetus,  who  held  the 
tenth  place  of  the  episcopate.  But  the  rest,  who 
are  called  Gnostics,  take  rise  from  Menander, 
Simon's  disciple,  as  I  have  shown  ;  and  each  one 
of  them  appeared  to  be  both  the  father  and  the 
high  priest  of  that  doctrine  into  which  he  has 
been  initiated.  But  all  these  (the  Marcosians) 
broke  out  into  their  aposta.sy  much  later,  even 
during  the  intermediate  period  of  the  Church. 

CHAP.  V.  CHRIST  AND  HIS  APOSTLES,  WITHOUT  ANY 

FRAUD,  DECEPTION,  OR  HYPOCRISY,  PREACHED 
THAT  ONE  GOD,  THE  FATHER,  WAS  THE  FOUNDER 
OF  ALL  THINGS.  THEY  DID  NOT  ACCOMMODATE 
THEIR  DOCTRINE  TO  THE  PREPOSSESSIONS  OF 
THEIR     HEARERS. 

I.  Since,  therefore,  the  tradition  from  the 
apostles  does  thus  exist  in  the  Church,  and  is 
permanent  among  us,  let  us  revert  to  the  Scrip- 
tural proof  furnished  by  those  apostles  who  did 
also  write  the  Gospel,  in  which  they  recorded  the 
doctrine  regarding  God,  pointing  out  that  our 
Lord  Jesus  Christ  is  the  truth, ^  and  that  no  lie  is- 
in  Him.  As  also  David  says,  prophesying  His 
birth  from  a  virgin,  and  the  resurrection  from  the 
dead,  "Truth  has  sprung  out  of  the  earth.'"* 
The  apostles,  likewise,  being  disciples  of  the 
truth,  are  above  all  falsehood  ;  for  a  lie  has  no 
fellowship  with  the  truth,  just  as  darkness  has- 
none  with  light,  but  the  presence  of  the  one 
shuts  out  that  of  the  other.  Our  Lord,  there- 
fore, being  the  truth,  did  not  speak  lies  ;  and 
whom  He  knew  to  have  taken  origin  from  a  de- 
fect. He  never  would  have  acknowledged  as  God, 
even  the  God  of  all,  the  Supreme  King,  too,  and 
His  own  Father,  an  imperfect  being  as  a  perfect 
one,  an  animal  one  as  a  spiritual,  Him  who  was 
without  the  Pleroma  as  Him  who  was  within  it. 


5  The  old  Latin  translation  says  the  eighth  bishofi;  but  there  is 
no  discrepancy.  Eusebius,  who  has  preserved  the  Greek  of  this  pas- 
sage, probably  counted  the  apostles  as  \\\^  first  step  in  the  episcopal 
succession.  As  Irenaeus  tells  us  in  the  preceding  chapter,  Linus  is  to 
be  counted  as  the  first  bishop. 

6  It  is  thought  that  this  does  not  mean  excommunication  properly 
so  called,  but  a  species  of  sclf-excomtnutiication,  i.e.,  anticipating 
the  sentence  of  the  Church,  by  quitting  it  altogether.  See  Valesius's 
note  in  his  edition  of  Eusebius. 

7  John  xiv.  6. 

8  Ps.  Ixxxv.  II. 


4i8 


IREN^US   AGAINST   HERESIES. 


Neither  did  His  disciples  make  mention  of  any 
other  God,  or  term  any  other  Lord,  except  Him, 
who  was  truly  the  God  and  Lord  of  all,  as  these 
most  vain  sophists  afifirm  that  the  apostles  did 
with  hypocrisy  frame  their  doctrine  according  to 
the  capacity  of  their  hearers,  and  gave  answers 
after  the  opinions  of  their  questioners,  —  fabling 
blind  things  for  the  blind,  according  to  their 
blindness ;  for  the  dull  according  to  their  dul- 
ness ;  for  those  in  error  according  to  their  error. 
And  to  those  who  imagined  that  the  Demiurge 
alone  was  God,  they  preached  him  ;  but  to  those 
who  are  capable  of  comprehending  the  unname- 
able  Father,  they  did  declare  the  unspeakable 
mystery  through  parables  and  enigmas  :  so  that 
the  Lord  and  the  apostles  exercised  the  office 
of  teacher  not  to  further  the  cause  of  truth,  but 
even  in  hypocrisy,  and  as  each  individual  was 
able  to  receive  it ! 

2.  Such  [a  Hne  of  conduct]  belongs  not  to 
those  who  heal,  or  who  give  life  :  it  is  rather  that 
of  those  bringing  on  diseases,  and  increasing 
ignorance ;  and  much  more  true  than  these  men 
shall  the  law  be  found,  which  pronounces  every 
one  accursed  who  sends  the  blind  man  astray  in 
the  way.  For  the  apostles,  who  were  commis- 
sioned to  find  out  the  wanderers,  and  to  be  for 
sight  to  those  who  saw  not,  and  medicine  to  the 
weak,  certainly  did  not  address  them  in  accord- 
ance with  their  opinion  at  the  time,  but  according 
to  revealed  truth.  For  no  persons  of  any  kind 
would  act  properly,  if  they  should  advise  blind 
men,  just  about  to  fall  over  a  precipice,  to  con- 
tinue their  most  dangerous  path,  as  if  it  were  the 
right  one,  and  as  if  they  might  go  on  in  safety. 
Or  what  medical  man,  anxious  to  heal  a  sick 
person,  would  prescribe  in  accordance  with  the 
patient's  whims,  and  not  according  to  the  requi- 
site medicine?  But  that  the  Lord  came  as  the 
physician  of  the  sick,  He  does  Himself  declare, 
saying,  "  They  that  are  whole  need  not  a  physi- 
cian, but  they  that  are  sick ;  I  came  not  to 
call  the  righteous,  but  sinners  to  repentance."  ' 
How  then  shall  the  sick  be  strengthened,  or  how 
shall  sinners  come  to  repentance  ?  Is  it  by  per- 
severing in  the  very  same  courses?  or,  on  the 
contrary,  is  it  by  undergoing  a  great  change  and 
reversal  of  their  former  mode  of  living,  by  which 
they  have  brought  upon  themselves  no  slight 
amount  of  sickness,  and  many  sins  ?  But  igno- 
rance, the  mother  of  all  these,  is  driven  out  by 
knowledge.  Wherefore  the  Lord  used  to  impart 
knowledge  to  His  disciples,  by  which  also  it  was 
His  practice  to  heal  those  who  were  suffering, 
and  to  keep  back  sinners  from  sin.  He  there- 
fore did  not  address  them  in  accordance  with 
their  pristine  notions,  nor  did  He  reply  to  them 
in  harmony  with  the  opinion  of  His  questioners, 


I  Luke  V.  31,  37. 


but  according  to  the  doctrine  leading  to  salva- 
tion, without  hypocrisy  or  respect  of  person. 

3.  This  is  also  made  clear  from  the  words  of 
the  Lord,  who  did  truly  reveal  the  Son  of  God 
to  those  of  the  circumcision  —  Him  who  had 
been  foretold  as  Christ  by  the  prophets ;  that  is, 
He  set  Himself  forth,  who  had  restored  liberty 
to  men,  and  bestowed  on  them  the  inheritance 
of  incorruption.  And  again,  the  apostles  taught 
the  Gentiles  that  they  should  leave  vain  stocks 
and  stones,  which  they  imagined  to  be  gods,  and 
worship  the  true  God,  who  had  created  and 
made  all  the  human  family,  and,  by  means  of 
His  creation,  did  nourish,  increase,  strengthen, 
and  presence  them  in  being  ;  and  that  they  might 
look  for  His  Son  Jesus  Christ,  who  redeemed  us 
from  apostasy  with  His  own  blood,  so  that  we 
should  also  be  a  sanctified  people, — who  shall 
also  descend  from  heaven  in  His  Father's  power, 
and  pass  judgment  upon  all,  and  who  shall 
freely  give  the  good  things  of  God  to  those  who 
shall  have  kept  His  commandments.  He,  ap- 
pearing in  these  last  times,  the  chief  corner- 
stone, has  gathered  into  one,  and  united  those 
that  were  far  off  and  those  that  were  near  ;  ^  that 
is,  the  circumcision  and  the  uncircumcision,  en- 
larging Japhet,  and  placing  him  in  the  dwelling 
of  Shem.3 

CHAP.    VI. THE   HOLY   GHOST,   THROUGHOUT    THE 

OLD  TESTAMENT  SCRIPTURES,  MADE  MENTION  OF 
NO  OTHER  GOD  OR  LORD,  SAVE  HIM  WHO  IS  THE 
TRUE   GOD. 

I.  Therefore  neither  would  the  Lord,  nor  the 
Holy  Spirit,  nor  the  apostles,  have  ever  named 
as  God,  definitely  and  absolutely,  him  who  was 
not  God,  unless  he  were  truly  God  ;  nor  would 
they  have  named  any  one  in  his  own  person 
Lord,  except  God  the  Father  ruling  over  all, 
and  His  Son  who  has  received  dominion  from 
His  Father  over  all  creation,  as  this  passage  has 
it :  "  The  Lord  said  unto  my  Lord,  Sit  Thou  at 
my  right  hand,  until  I  make  Thine  enemies  Thy 
footstool."  ■♦  Here  the  [Scripture]  represents  to 
us  the  Father  addressing  the  Son ;  He  who  gave 
Him  the  inheritance  of  the  heathen,  and  sub- 
jected to  Him  all  His  enemies.  Since,  there- 
fore, the  Father  is  tnily  Lord,  and  the  Son  truly 
Lord,  the  Holy  Spirit  has  fitly  designated  them 
by  the  title  of  Lord.  And  again,  referring  to  the 
destruction  of  the  Sodomites,  the  Scripture  says, 
"  Then  the  Lord  rained  upon  Sodom  and  upon 
Gomorrah  fire  and  brimstone  from  the  Lord 
out  of  heaven."  s  For  it  here  points  out  that 
the  Son,  who  had  also  been  talking  with  Abra- 
ham, had  received  power  to  judge  the  Sodomites 


2  Eph.  ii.  17. 

3  Gen.  ix.  27. 
*  Ps   ex.   I. 

S  Gen.  xix.  14. 


IREN^US   AGAINST   HERESIES. 


419 


for  their  wickedness.  And  this  [text  following]  | 
does  declare' the  same  truth:  "Thy  throne,  (3: 
God,  is  for  c\er  and  ever ;  the  sceptre  of  Thy  ; 
kingtiom  is  a  right  sceptre.  Thou  hast  loved 
righteousness,  and  hated  iniquity  :  therefore  God,  j 
Thy  God,  hath  anointed  Thee."  '  For  the  Spirit 
designates  both  [of  them]  by  the  name  of  God 
—  both  Him  who  is  anointed  as  Son,  and  Him 
who  does  anoint,  that  is,  the  Father.  And 
again  :  "  God  stood  in  the  congregation  of  the 
gods,  He  judges  among  the  gods."  ^  He  [here] 
refers  to  the  Father  and  the  Son,  and  those  who 
have  received  the  adoption ;  but  these  are  the 
Church.  For  she  is  the  synagogue  of  God, 
which  God  —  that  is,  the  Son  Himself — has 
gathered  by  Himself.  Of  whom  He  again  speaks  : 
"  The  God  of  gods,  the  Lord  hath  spoken,  and 
hath  called  the  earth."  ^  Who  is  meant  by  God  ? 
He  of  whom  He  has  said,  "  God  shall  come 
openly,  our  God,  and  "shall  not  keep  silence  ;  "  •♦ 
that  is,  the  Son,  who  came  manifested  to  men, 
who  said,  "I  have  openly  appeared  to  those  who 
seek  Me  not."  s  But  of  what  gods  [does  he 
speak]  ?  [Of  those]  to  whom  He  says,  "  I  have 
said,  Ye  are  gods,  and  all  sons  of  the  Most 
High."  ^  To  those,  no  doubt,  who  have  re- 
ceived the  grace  of  the  "  adoption,  by  which  we 
cry,  Abba  Father."  ^ 

2.  Wherefore,  as  I  have  already  stated,"  no 
other  is  named  as  God,  or  is  called  Lord,  except 
Him  who  is  God  and  Lord  of  all,  who  also  said 
to  Moses,  "  I  AM  THAT  I  AM.  And  thus  shalt 
thou  say  to  the  children  of  Israel :  He  who  is, 
hath  sent  me  unto  you ; "  *  and  His  Son  Jesus 
Christ  our  Lord,  who  makes  those  that  believe 
in  His  name  the  sons  of  God.  And  again,  when 
the  San  speaks  to  Moses,  He  says,  "  I  am  come 
down  to  deliver  this  people."  ^  For  it  is  He 
who  descended  and  ascended  for  the  salvation 
of  men.  Therefore  God  has  been  declared 
through  the  Son,  who  is  in  the  Father,  and  has 
the  Father  in  Himself —  He  who  is,  the  Father 
bearing  witness  to  the  Son,  and  the  Son  an- 
nouncing the  Father.  —  As  also  Esaias  says,  "  I  too 
am  witness,"  he  declares,  "  saith  the  Lord  God, 
and  the  Son  whom  I  have  chosen,  that  ye  may 
know,  and  believe,  and  understand  that  I  am."  '° 

3.  When,  however,  the  Scripture  terms  them 
[gods]  which  are  no  gods,  it  does  not,  as  I  have 
already  remarked,  declare  them  as  gods  in  every 
sense,  but  with  a  certain  addition  and  significa- 
tion, by  which  they  are  shown  to  be  no  gods  at 
all.     As  with  David  :  "  The  gods  of  the  heathen 


I  Ps.  xlv.  6. 
^  Ps.  txxxii.  I. 

3  Ps.  1.  I. 

4  Ps.  I.  3. 

5  Isa.  Ixv.  I. 

'  Ps.  Ixxxii.  6. 
7  Rom.  viii.  15. 
'  Ex.  iii.  14. 
9  Ex.  iii.  8. 
*°  Isa.  xliii.  10. 


are  idols  of  demons;""  and,  "Ye  shall  not 
follow  other  gods."  '^  For  in  that  he  says  "  the 
gods  of  the  heathen"  —  but  the  heathen  are  ig- 
norant of  the  true  God  —  and  calls  them  "  other 
gods,"  he  bars  their  claim  [to  be  looked  upon] 
as  gods  at  all.  But  as  to  what  they  are  in  their 
own  person,  he  speaks  concerning  them ;  "  for 
they  are,"  he  says,  "  the  idols  of  demons."  x^nd 
Esaias  :  "  Let  them  be  confounded,  all  who  blas- 
pheme God,  and  carve  useless  things ;  '^  even  I 
am  witness,  saith  God."  '*  He  removes  them 
from  [the  category  of]  gods,  but  he  makes  use 
of  the  word  alone,  for  this  [purpose],  that  we 
may  know  of  whom  he  speaks.  Jeremiah  also 
says  the  same  :  *'  The  gods  that  have  not  made 
the  heavens  and  earth,  let  them  perish  from  the 
earth  which  is  under  the  heaven."  '5  For,  from 
the  fact  of  his  having  subjoined  their  destruction, 
he  shows  them  to  be  no  gods  at  all.  Elias,  too, 
when  all  Israel  was  assembled  at  Mount  Carmel, 
wishing  to  turn  them  from  idolatry,  says  to  them, 
"  How  long  halt  ye  between  two  opinions?  ■''  If  the 
Lord  be  God,'?  follow  Him."  '-'^  And  again,  at  the 
burnt-offering,  he  thus  addresses  the  idolatrous 
priests  :  "  Ye  shall  call  upon  the  name  of  your 
gods,  and  I  will  call  on  the  name  of  the  Lord 
my  God  ;  and  the  Lord  that  will  hearken  by  fire, "9 
He  is  God."  Now,  from  the  fact  of  the  prophet 
having  said  these  words,  he  proves  that  these  gods 
which  were  reputed  so  among  those  men,  are  no 
gods  at  all.  He  directed  them  to  that  God  upon 
whom  he  believed,  and  who  was  truly  God ; 
whom  invoking,  he  exclaimed,  "  Lord  God  of 
Abraham,  God  of  Isaac,  and  God  of  Jacob,  hear 
me  to-day,  and  let  all  this  people  know  that  Thou 
art  the  God  of  Israel."  -° 

4.  Wherefore  I  do  also  call  upon  thee,  Lord 
God  of  Abraham,  and  God  of  Isaac,  and  God  of 
Jacob  and  Israel,  who  art  the  Father  of  our  Lord 
Jesus  Christ,  the  God  who,  through  the  abun- 
dance of  Thy  mercy,  hast  had  a  favour  towards 
us,  that  we  should  know  Thee,  who  hast  made 
heaven  and  earth,  who  rulest  over  all,  who  art 
the  only  and  the  true  God,  above  whom  there  is 
none  other  God  ;  grant,  by  our  Lord  Jesus  Christ, 
the  governing  power  of  the  Holy  Spirit ;  give  to 
every  reader  of  this  book  to  know  Thee,  that 
Thou  art  God  alone,  to  be  strengthened  in  Thee, 
and  to  avoid  every  heretical,  and  godless,  and 
impious  doctrine. 


1'  Ps.  xcvi.  5. 

12  Ps.  Ixxxi.  9. 

'3  These  words  are  an  interpolation:  it  is  supposed  they  have  been 
carelessly  repeated  from  the  preceding  quotation  of  Isaiah. 

I-*  Isa.  xliv.  9. 

■5  Jer.  X.  II. 

'6  Literally,  "In  both  houghs,"  ttt  ambahtis  suffraginihtis. 

''  The  old  Latin  translation  has,  "  Si  utnis  est  Dominus  Deus  "  — 
If  the  Lord  God  is  one;  which  is  supposed  by  the  critics  to  have 
occurred  through  carelessness  of  the  translator. 

'8  I  Kings  xviii.  21,  etc. 

19  The  Latin  version  has,  "that  answereth  to-day"  {hodie') ,  —  ap 
evident  error  for  igne. 

-°  I  Kings  xviii.  36. 


420 


IRENyEUS    AGAINST    HERESIES. 


5.  And  the  Apostle  Paul  also^  saying,  "For 
though  ye  have  served  them  which  are  no  gods  ; 
ye  now  know  God,  or  rather,  are  known  of 
God,"  '  has  made  a  separation  between  those 
that  were  not  [gods]  and  Him  who  is  God. 
And  again,  speaking -of  Antichrist,  he  says,  "  who 
opposeth  and  exalteth  himself  above  all  that  is 
called  God,  or  that  is  worshipped."  ^  He  points 
out  here  those  who  are  called  gods,  by  such  as 
know  not  God,  that  is,  idols.  For  the  Father  of 
all  is  called  God,  and  is  so  ;  and  Antichrist  shall 
be  lifted  up,  not  above  Him,  but  above  those 
which  are  indeed  called  gods,  but  are  not.  And 
Paul  himself  says  that  this  is  true  :  "  We  know 
that  an  idol  is  nothing,  and  that  there  is  none 
other  God  but  one.  For  though  there  be  that  are 
called  gods,  whether  in  heaven  or  in  earth  ;  yet  to 
us  there  is  but  one  God,  the  Father,  of  whom  are 
all  things,  and  we  through  Him  ;  and  one  Lord 
Jesus  Christ,  by  whom  are  all  things,  and  we  by 
Him."  3  For  he  has  made  a  distinction,  and 
separated  those  which  are  indeed  called  gods,  but 
which  are  none,  from  the  one  God  the  Father, 
from  whom  are  all  things,  and,  he  has  confessed 
in  the  most  decided  manner  in  his  own  person, 
one  Lord  Jesus  Christ.  But  in  this  [clause], 
"  whether  in  heaven  or  in  earth,"  he  does  not 
speak  of  the  formers  of  the  world,  as  these 
[teachers]  expound  it ;  but  his  meaning  is  simi- 
lar to  that  of  Moses,  when  it  is  said,  "  Thou  shalt 
not  make  to  thyself  any  image  for  God,  of  what- 
.soever  things  are  in  heaven  above,  whatsoever  in 
the  earth  beneath,  and  whatsoever  in  the  waters 
under  the  earth."  •*  And  he  does  thus  explain 
what  are  meant  by  the  things  in  heaven  :  "  Lest 
when,"  he  says,  "  looking  towards  heaven,  and 
observing  the  sun,  and  the  moon,  and  the  stars, 
and  all  the  ornament  of  heaven,  falling  into 
error,  thou  shouldest  adore  and  serve  them."  s 
And  Moses  himself,  being  a  man  of  God,  was 
indeed  given  as  a  god  before  Pharaoh  ;  ^  but  he 
is  not  properly  termed  Lord,  nor  is  called  God 
by  the  prophets,  but  is  spoken  of  by  the  Spirit  as 
"  Moses,  the  faithful  minister  and  servant  of 
God,"  7  which  also  he  was. 

CHAP.  VII.  —  RKPLY  TO  AN  OBJECTION  FOUNDED 
ON  THE  WORDS  OF  ST.  PAUL  (2  COR.  IV.  5). 
ST.  PAUL  OCCASIONALLY  USES  WORDS  NOT  IN 
THEIR    GRAMMATICAL   SEQUENCE. 

I.  As  to  their  affirming  that  Paul  said  plainly 
in  the  Second  [Epistle]  to  the  Corinthians,  "  In 
whom  the  god  of  this  world  hath  blinded  the 
minds  of  them  that  believe  not,"  **  and  maintain- 


»  Gal.  iv.  8,  9. 

2  2  Thess.  li.  4. 

3  I  Cor.  viii.  4,  etc. 

*  Deut.  y.  8. 

5  Dent.  iv.  19. 

*  Ex.  vii.  I. 

7  Heb.  iii.  5;  Num.  xii.  7. 

*  2  Cor.  iv.  4. 


ing  that  there  is  indeed  one  god  of  this  world, 
but  another  who  is  beyond  all  principality,  and 
beginning,  and  power,  we  are  not  to  blame  if 
they,  who  give  out  that  they  do  themselves  know 
mysteries  beyond  God,  know  not  how  to  read 
Paul.  For  if  any  one  read  the  passage  thus  — 
according  to  Paul's  custom,  as  I  show  elsewhere, 
and  by  many  examples,  that  he  uses  transposi- 
tion of  words  —  "  In  whomGod,"  then  pointing 
it  off,  and  making  a  slight  interval,  and  at  the 
same  time  read  also  the  rest  [of  the  sentence] 
in  one  [clause],  "hath  blinded  the  minds  of 
them  of  this  world  that  believe  not,"  he  shall 
find  out  the  true  [sense]  ;  that  it  is  contained 
in  the  expression,  "  God  hath  blinded  the  minds 
of  the  unbelievers  of  this  world."  And  this  is 
shown  by  means  of  the  little  interval  [between 
the  clause].  For  Paul  does  not  say,  "  the  God 
of  this  world,"  as  if  recognising  any  other  beyond 
Him ;  but  he  confessed  God  as  indeed  God. 
And  he  says,  "  the  unbelievers  of  this  world," 
because  they  shall  not  inherit  the  future  age  of 
incorruption.  I  shall  show  from  Paul  himself, 
how  it  is  that  God  has  blinded  the  minds  of  them 
that  believe  not,  in  the  course  of  this  work,  that 
we  may  not  just  at  present  distract  our  mind 
from  the  matter  in  hand,  [by  wandering]  at 
large. 

2.  From  many  other  instances  also,  we  may 
discover  that  the  apostle  frequently  uses  a  trans- 
posed order  in  his  sentences,  due  to  the  rapidity 
of  his  discourses,  and  the  impetus  of  the  Spirit 
which  is  in  him.  An  example  occurs  in  the 
[Epistle]  to  the  Galatians,  where  he  expresses 
himself  as  follows  :  "  Wherefore  then  the  law  of 
works? 9  It  was  added,  until  the  seed  should 
come  to  whom  the  promise  was  made  ;  [and  it 
was]  ordained  by  angels  in  the  hand  of  a  Media- 
tor." '°  For  the  order  of  the  words  runs  thus  : 
"  Wherefore  then  the  law  of  works  ?  Ordained 
by  angels  in  the  hand  of  a  Mediator,  it  was  added 
until  the  seed  should  come  to  whom  the  promise 
was  made,"  —  man  thus  asking  the  question,  and 
the  Spirit  making  answer.  And  again,  in  the 
Second  to  the  Thessalonians,  speaking  of  Anti- 
christ, he  says,  "  And  then  shall  that  wicked  be 
revealed,  whom  the  Lord  Jesus  Christ  "  shall  slay 
with  the  Spirit  of  His  mouth,  and  shall  destroy 
him"  with  the  presence  of  his  coming;  [even 
him]  whose  coming  is  after  the  working  of  Satan, 
with  all  power,  and  signs,  and  lying  wonders."  '^ 
Now  in  these  [sentences]  the  order  of  the  words 
is  this  :  "  .And  then  shall  be  revealed  that  wicked, 
whose  coming  is  after  the  working  of  Satan,  with 
all  power,  and  signs,  and  lying  wonders,  whom 


9  This  is  according  to  the  reading  of  the  old  Italic  version,  for  it 
is  not  so  read  in  any  of  our  existing  manuscripts  of  the  Greek  New 
Testament. 

'°  (jal.  iii.  19. 

>'  This  won!  is  not  found  in  the  second  quotation  of  this  passage 
immediately  following. 

>2  2  Thess.  ii.  8. 


IREN^US   AGAINST   HERESIES. 


421 


the  Lord  Jesus  shall  slay  with  the  Spirit  of  His 
mouth,  and  shall  destroy  with  the  presence  of 
His  coming."  For  he  does  not  mean  that  the 
coming  of  the  Lord  is  after  the  working  of 
Satan  ;  but  the  coming  of  the  wicked  one,  whom 
we  also  call  Antichrist.  If,  then,  one  does  not 
attend  to  the  [proper]  reading  [of  the  passage], 
and  if  he  do  not  exhibit  the  intervals  of  breath- 
ing as  they  occur,  there  shall  be  not  only  incon- 
gruities, but  also,  when  reading,  he  will  utter 
blasi)hemy,  as  if  the  advent  of  the  Lord  could 
take  place  according  to  the  working  of  Satan. 
So  therefore,  in  such  passages,  the  hyperbaton 
must  be  exhibited  by  the  reading,  and  the  apos- 
tle's meaning  following  on,  preserved ;  and  thus 
we  do  not  read  in  that  passage,  "  the  god  of 
this  world,"  but,  "  God,"  whom  we  do  truly 
call  God ;  and  we  hear  [it  declared  of]  the 
unbelieving  and  the  blinded  of  this  world,  that 
they  shall  not  inherit  the  world  of  life  which  is 
to  come. 


CHAP.    VIII. ANSWER    TO    AN    OBJECTION,    ARISING 

FROM  THE  WORDS  OF  CHRIST  (mATT.  VI.  24). 
GOD  ALONE  IS  TO  BE  REALLY  CALLED  GOD  AND 
LORD,  FOR    HE  IS  WITHOUT    BEGINNING    AND  END. 

I.  This  calumny,  then,  of  these  men,  having 
been  quashed,  it  is  clearly  proved  that  neither 
the  prophets  nor  the  apostles  did  ever  name 
another  God,  or  call  [him]  Lord,  except  the 
true  and  only  God.  Much  more  [would  this  be 
the  case  with  regard  to]  the  Lord  Himself,  who 
did  also  direct  us  to  "  render  unto  Caesar  the 
things  that  are  Coesar's,  and  to  God  the  things 
that  are  God's ; " '  naming  indeed  Caesar  as 
Cjesar,  but  confessing  God  as  God.  In  like 
manner  also,  that  [text]  which  says,  "  Ye  cannot 
serve  two  masters,"^  He  does  Himself  interpret, 
saying,  "  Ye  cannot  serve  God  and  mammon  ;  " 
acknowledging  God  indeed  as  God,  but  men- 
tioning mammon,  a  thing  having  also  an  exist- 
ence. He  does  not  call  mammon  Lord  when 
He  says,  "  Ye  cannot  serve  two  masters ;  "  but 
He  teaches  His  disciples  who  serve  God,  not  to 
be  subject  to  mammon,  nor  to  be  ruled  by  it. 
For  He  says,  "  He  that  committeth  sin  is  the 
slave  of  sin."  ^  Inasmuch,  then,  as  He  terms 
those  "the  slaves  of  sin"  who  serve  sin,  but  does 
not  certainly  call  sin  itself  God,  thus  also  He 
terms  those  who  sen-e  mammon  "  the  slaves 
of  mammon,"  not  calling  mammon  God.  For 
mammon  is,  according  to  the  Jewish  language, 
which  the  Samaritans  do  also  use,  a  covetous 
man,  and  one  who  wishes  to  have  more  than  he 
ought  to  have.  But  according  to  the  Hebrew, 
it  is  by  the  addition  of  a  syllable   {adjuncfivc) 


called  Mamuel,-*  and  signifies  gulosum,  that  is, 
one  whose  gullet  is  insatiable.  Therefore,  ac- 
cording to  both  these  things  which  are  indicated, 
we  cannot  serve  God  and  mammon. 

2.  But  also,  when  He  spoke  of  the  devil  as 
strong,  not  absolutely  so,  but  as  in  comparison 
with  us,  the  Lord  showed  Himself  under  every 
aspect  and  truly  to  be  the  strong  man,  saying 
that  one  can  in  no  other  way  "  spoil  the  goods 
of  a  strong  man,  if  he  do  not  first  bind  the 
strong  man  himself,  and  then  he  will  spoil  his 
house."  5  Now  we  were  the  vessels  and  the 
house  of  this  [strong  man]  when  we  were  in 
a  state  of  apostasy ;  for  he  put  us  to  whatever 
use  he  pleased,  and  the  unclean  spirit  dwelt 
within  us.  For  he  was  not  strong,  as  opposed 
to  Him  who  bound  him,  and  spoiled  his  house  ; 
but  as  against  those  persons  who  were  his  tools, 
inasmuch  as  he  caused  their  thought  to  wander 
away  from  God  :  these  did  the  Lord  snatch  from 
his  grasp.  As  also  Jeremiah  declares,  "The 
Lord  hath  redeemed  Jacob,  and  has  snatched 
him  from  the  hand  of  him  that  was  stronger 
than  he."  ^  If,  then,  he  had  not  pointed  out 
Him  who  binds  and  spoils  his  goods,  but  had 
merely  spoken  of  him  as  being  strong,  the 
strong  man  should  have  been  unconquered. 
But  he  also  subjoined  Him  who  obtains  and 
retains  possession  ;  for  he  holds  who  binds,  but 
he  is  held  who  is  bound.  And  this  he  did  with- 
out any  comparison,  so  that,  apostate  slave  as 
he  was,  he  might  not  be  compared  to  the  Lord  : 
for  not  he  alone,  but  not  one  of  created  and 
subject  things,  shall  ever  be  compared  to  the 
Word  of  God,  by  whom  all  things  were  made, 
who  is  our  Lord  Jesus  Christ. 

3.  For  that  all  things,  whether  Angels,  or 
Archangels,  or  Thrones,  or  Dominions,  were 
both  established  and  created  by  Him  who  is 
God  over  all,  through  His  \V'ord,  John  has  thus 
pointed  out.  For  when  he  had  spoken  of  the 
Word  of  God  as  having  been  in  the  Father,  he 
added,  "  All  things  were  made  by  Him,  and 
without  Him  was  not  anything  made."?  David 
also,  when  he  had  enumerated  [His]  praises, 
subjoins  by  name  all  things  whatsoever  I  have 
mentioned,  both  the  heavens  and  all  the  pow- 
ers therein  :  "  For  He  commanded,  and  they 
were  created  ;  He  spake,  and  they  were  made." 
Whom,  therefore,  did  He  command  ?  The  Word, 
no  doubt,  "  by  whom,"  he  says,  "  the  heavens 
were  established,  and  all  their  power  by  the 
breath  of  His  mouth."  **     But  that  He  did  Him- 


'  Matt.  xxii.  21. 
^  Matt.  vi.  24. 
^  Jolin  viii.  34. 


*  A  word  of  which  many  explanations  have  been  proposed,  but 
none  are  quite  satisfactory.  Harvey  seems  inclined  to  suspect  the 
reading  to  be  corrupt,  through  the  ignorance  and  carelessness  of 
the  copyist.  [Irenaeus  undoubtedly  relied  for  Hebrew  criticisms  on 
some  incompetent  retailer  of  rabbinical  refinements.] 

5  Matt.  xii.  29. 

*  Jer.  xxxi.  11. 
'  John  i.  3. 

*  Ps.  xxxiii,  6. 


422 


IREN^US    AGAINST    HERESIES. 


self  make  all  things  freely,  and  as  He  pleased, 
again  David  says,  "  But  our  God  is  in  the  heavens 
above,  and  in  the  earth  ;  He  hath  made  all  things 
whatsoever  He  pleased."  '  But  the  things  es- 
tablished are  distinct  from  Him  who  has  estab- 
lished them,  and  what  have  been  made  from 
Him  who  has  made  them.  For  He  is  Himself 
uncreated,  both  without  beginning  and  end,  and 
lacking  nothing.  He  is  Himself  sufficient  for 
Himself;  and  still  further,  He  grants  to  all  others 
this  very  thing,  existence ;  but  the  things  which 
have  been  made  by  Him  have  received  a  begin- 
ning. But  whatever  things  had  a  beginning,  and 
are  Hable  to  dissolution,  and  are  subject  to  and 
stand  in  need  of  Him  who  made  them,  must 
necessarily  in  all  respects  have  a  different  term 
[applied  to  them],  even  by  those  who  have  but 
a  moderate  capacity  for  discerning  such  things  ; 
so  that  He  indeed  who  made  all  things  can  alone, 
together  with  His  Word,  properly  be  termed  God 
and  Lord  :  but  the  things  which  have  been  made 
cannot  have  this  term  applied  to  them,  neither 
should  they  justly  assume  that  appellation  which 
belongs  to  the  Creator. 

CHAP.  IX. ONE  AND  THE  SAME  GOD,  THE  CRE- 
ATOR OF  HEAVEN  AND  EARTH,  IS  HE  WHOM 
THE  PROPHETS  FORETOLD,  AND  WHO  WAS  DE- 
CLARED BY  THE  GOSPEL.  PROOF  OF  THIS,  AT 
THE   OUTSET,    FROM    ST.    MATTHEW'S    GOSPEL. 

I.  This,  therefore,  having  been  clearly  demon- 
strated here  (and  it  shall  yet  be  so  still  more 
clearly),  that  neither  the  prophets,  nor  the  apos- 
tles, nor  the  Lord  Christ  in  His  own  person,  did 
acknowledge  any  other  Lord  or  God,  but  the 
God  and  Lord  supreme  :  the  prophets  and  the 
apostles  confessing  the  Father  and  the  Son ;  but 
naming  no  other  as  God,  and  confessing  no  other 
as  Lord  :  and  the  Lord  Himself  handing  down 
to  His  disciples,  that  He,  the  Father,  is  the  only 
God  and  Lord,  who  alone  is  God  and  ruler  of 
all;  —  it  is  incumbent  on  us  to  follow,  if  we  are 
their  disciples  indeed,  their  testimonies  to  this 
effect.  For  Matthew  the  apostle  —  knowing,  as 
one  and  the  same  God,  Him  who  had  given 
promise  to  Abraham,  that  He  would  make  his 
seed  as  the  stars  of  heaven,^  and  Him  who,  by 
His  Son  Christ  Jesus,  has  called  us  to  the  knowl- 
edge ®f  Himself,  from  the  worship  of  stones,  so 
that  those  who  were  not  a  people  were  made  a 
people,  and  she  beloved  who  was  not  beloved  ^ 
—  declares  that  John,  when  preparing  the  way 
for  Christ,  said  to  those  who  were  boasting  of 
their  relationship  [to  Abraham]  according  to  the 
flesh,  V)ut  who  had  their  mind  tinged  and  stuffed 
with  all  manner  of  evil,  preaching  that  repentance 
which  should   call   them   back   from  their   evil 


■  Ps.  cxv.  3. 
^  Gen.  XV.  5. 
3  Rom.  ix.  25. 


doings,  said,  "  O  generation  of  vipers,  who  hath 
shown  you  to  flee  from  the  wrath  to  come  ? 
Bring  forth  therefore  fruit  meet  for  repentance. 
And  think  not  to  say  within  yourselves.  We  have 
Abraham  [to  our]  father :  for  I  say  unto  you, 
that  God  is  able  of  these  stones  to  raise  up  chil- 
dren unto  Abraham."  ■*  He  preached  to  them, 
therefore,  the  repentance  from  wickedness,  but 
he  did  not  declare  to  them  another  God,  besides 
Him  who  made  the  promise  to  Abraham ;  he, 
the  forerunner  of  Christ,  of  whom  Matthew 
again  says,  and  Luke  likewise,  "  For  this  is  he 
that  was  spoken  of  from  the  Lord  by  the  prophet, 
The  voice  of  one  crying  in  the  wilderness,  Pre- 
pare ye  the  way  of  the  Lord,  make  straight  the 
paths  of  our  God.  Every  valley  shall  be  filled, 
and  every  mountain  and  hill  brought  low ;  and 
the  crooked  shall  be  made  straight,  and  the  rou^h 
into  smooth  ways  ;  and  all  flesh  shall  see  the  sal- 
vation of  God."  5  There  is  therefore  one  and 
the  same  God,  the  Father  of  our  Lord,  who  also 
promised,  through  the  prophets,  that  He  would 
send  His  forerunner ;  and  His  salvation  —  that 
is,  His  Word  —  He  caused  to  be  made  visible  to 
all  flesh,  [the  Word]  Himself  being  made  incar- 
nate, that  in  all  things  their  King  might  become 
manifest.  For  it  is  necessary  that  those  [beings] 
which  are  judged  do  see  the  judge,  and  know 
Him  from  whom  they  receive  judgment;  and  it 
is  also  proper,  that  those  which  follow  on  to  glory 
should  know  Him  who  bestows  upon  them  the 
gift  of  glory. 

2.  Then  again  Matthew,  when  speaking  of  the 
angel,  says,  "  The  angel  of  the  Lord  appeared 
to  Joseph  in  sleep."  ^  Of  what  Lord  he  does 
himself  interpret :  "  That  it  may  be  fulfilled 
which  was  spoken  of  the  Lord  by  the  prophet. 
Out  of  Egypt  have  I  called  my  son."  ^  "  Behold, 
a  virgin  shall  conceive,  and  shall  bring  forth  a  son, 
and  they  shall  call  his  name  Emmanuel ;  which 
is,  being  interpreted,  God  with  us."  ^  David 
likewise  speaks  of  Him  who,  from  the  virgin,  is 
Emmanuel :  "  Turn  not  away  the  face  of  Thine 
anointed.  The  Lord  hath  sworn  a  truth  to 
David,  and  will  not  turn  from  him.  Of  the  fruit 
of  thy  body  will  I  set  upon  thy  seat."  9  And 
again :  "  In  Judea  is  God  known ;  His  place 
has  been  made  in  peace,  and  His  dwelling  in 
Zion."  '°  Therefore  there  is  one  and  the  same 
God,  who  was  proclaimed  by  the  prophets  and 
announced  by  the  Gospel ;  and  His  Son,  who 
was  of  the  fruit  of  David's  body,  that  is,  of  the 
virgin  of  [the  house  of]  David,  and  Emman- 
uel ;  whose  star  also  Balaam  thus  prophesied  : 
"  There  shall  come  a  star  out  of  Jacob,  and  a 


-»  Matt.  iii.  7. 

5  Matt,  iii   3. 

6  Matt.  i.  20. 

7  Matt.  ii.  15. 

8  Matt.  i.  23. 

9  Ps.  cxxxii.  n. 
'°  Ps.  Ixxvi.  I. 


I 


IREN^US   AGAINST   HERESIES. 


423 


leader  shall  rise  in  Israel."  '  But  Matthew  says, 
that  the  Magi,  coming  from  the  east,  exclaimed, 
"  For  we  have  seen  His  star  in  the  east,  and  are 
come  to  worship  Him  ;  "  ^  and  that,  having  been 
led  by  the  star  into  the  house  of  Jacob  to 
Emmanuel,  they  showed,  by  these  gifts  which 
they  offered,  who  it  was  that  was  worshipped  : 
7nyrrh,  because  it  was  He  who  should  die  and  be 
buried  for  the  mortal  human  race  ;  gold,  because 
He  was  a  King,  "  of  whose  kingdom  is  no  end  ; "  ^ 
and  frankincense,  because  He  was  God,  who  also 
**  was  made  known  in  Judea,"  •*  and  was  "  de- 
clared to  those  who  sought  Him  not."  5 

3.  And  then,  [speaking  of  His]  baptism, 
Matthew  says,  "  The  heavens  were  opened,  and 
He  saw  the  Spirit  of  God,  as  a  dove,  coming 
Mj3on  Him  :  and  lo  a  voice  from  heaven,  saying, 
This  is  my  beloved  Son,  in  whom  I  am  well 
pleased."  ''  For  Christ  did  not  at  that  time  de- 
scend upon  Jesus,  neither  was  Christ  one  and 
Jesus  another  :  but  the  Word  of  God — who  is  the 
Saviour  of  all,  and  the  ruler  of  heaven  and  earth, 
who  is  Jesus,  as  I  have  already  pointed  out,  who 
did  also  take  upon  Him  flesh,  and  was  anointed 
by  the  Spirit  from  the  Father  —  was  made  Jesus 
Christ,  as  Esaias  also  says,  "  There  shall  come 
forth  a  rod  from  the  root  of  Jesse,  and  a  flower 
shall  rise  from  his  root ;  and  the  Spirit  of  God 
shall  rest  upon  Him  :  the  spirit  of  wisdom  and 
understanding,  the  spirit  of  counsel  and  might, 
the  spirit  of  knowledge  and  piety,  and  the  spirit 
of  the  fear  of  God,  shall  fill  Him.  He  shall  not 
judge  according  to  glory,^  nor  reprove  after  the 
manner  of  speech  ;  but  He  shall  dispense  judg- 
ment to  the  humble  man,  and  reprove  the  haughty 
ones  of  the  earth."  "^  And  again  Esaias,  point- 
ing out  beforehand  His  unction,  and  the  reason 
why  he  was  anointed,  does  himself  say,  "  The 
Spirit  of  God  is  upon  Me,  because  He  hath 
anointed  Me  :  He  hath  sent  Me  to  preach  the 
Gospel  to  the  lowly,  to  heal  the  broken  up  in 
heart,  to  proclaim  liberty  to  the  captives,  and 
sight  to  the  blind  ;  to  announce  the  acceptable 
year  of  the  Lord,  and  the  day  of  vengeance  ;  to 
comfort  all  that  mourn."  9  For  inasmuch  as  the 
^^'ord  of  God  was  man  from  the  root  of  Jesse, 
and  son  of  Abraham,  in  this  respect  did  the 
Spirit  of  God  rest  upon  Him,  and  anoint  Him 
to  preach  the  Gospel  to  the  lowly.  But  inasmuch 
as  He  was  God,  He  did  not  judge  according  to 


'  Num  xxiv.  17. 

-  Matt.  ii.  2. 

3  Luke  i   33. 

•*  Ps.  Ixxvi.  I. 

5  Isa.  Ixv.  I  [A  beautiful  idea  for  poets  and  orators,  but  not  to 
be  pressed  dogmatically.] 

^  Matt.  iii.  i6. 

7  This  is  after  the  version  of  the  Septuagint,  ov  kuto.  t^v  ho^n.v  : 
but  the  word  Sofa  may  have  the  meaning  opinio  as  well  as  gloria. 
If  this  be  admitted  here,  the  passage  would  bear  much  the  same 
sense  as  it  does  in  the  authorized  version,  "  He  shall  not  judge  after 
the  sight  of  His  eyes." 

^  isa.  xi.  I,  etc. 

9  Isa.  Ixi.  I. 


glory,  nor  reprove  after  the  manner  of  speech. 
For  "  He  needed  not  that  any  should  testify  to 
Him  of  man,'°  for  He  Himself  knew  what  was  in 
man.""  For  He  called  all  men  that  mourn; 
and  granting  forgiveness  to  those  who  had  been 
led  into  captivity  by  their  sins,  He  loosed  them 
from  their  chains,  of  whom  Solomon  says, 
"  Every  one  shall  be  holden  with  the  cords  of 
his  own  sins."  '^  Therefore  did  the  Spirit  of  God 
descend  upon  Him,  [the  Spirit]  of  Him  who 
had  promised  by  the  prophets  that  He  would 
anoint  Him,  so  that  we,  receiving  from  the 
abundance  of  His  unction,  might  be  saved. 
Such,  then,  [is  the  witness]  of  Matthew. 

CHAP.     X.  —  PROOFS    OF    THE    FOREGOING,     DRAWN 
FROM   THE   GOSPELS   OF   MARK  AND   LUKE. 

I.  Luke  also,  the  follower  and  disciple  of  the 
apostles,  referring  to  Zacharias  and  Elisabeth, 
from  whom,  according  to  promise,  John  was 
born,  says  :  "  And  they  were  both  righteous  be- 
fore God,  walking  in  all  the  commandments  and 
ordinances  of  the  Lord  blameless."  '^  And  again, 
speaking  of  Zacharias  :  "  And  it  came  to  pass, 
that  while  he  executed  the  priest's  office  before 
God  in  the  order  of  his  course,  according  to  the 
custom  of  the  priest's  office,  his  lot  was  to  burn 
incense  ;  "  '•*  and  he  came  to  sacrifice,  "  entering 
into  the  temple  of  the  Lord."  's  Whose  angel 
Gabriel,  also,  who  stands  prominently  in  the 
presence  of  the  Lord,  simply,  absolutely,  and 
decidedly  confessed  in  his  own  person  as  God 
and  Lord,  Him  who  had  chosen  Jerusalem,  and 
had  instituted  the  sacerdotal  office.  For  he  knew 
of  none  other  above  Him  ;  since,  if  he  had  been 
in  possession  of  the  knowledge  of  any  other 
more  perfect  God  and  Lord  besides  Him,  he 
surely  would  never  —  as  I  have  already  shown — •. 
have  confessed  Him,  whom  he  knew  to  be  the 
fruit  of  a  defect,  as  absolutely  and  altogether  God 
and  Lord.  And  then,  speaking  of  John,  he  thus 
says  :  "  For  he  shall  be  great  in  the  sight  of  the 
Lord,  and  many  of  the  children  of  Israel  shall 
he  turn  to  the  Lord  their  God.  And  he  shall  go 
before  Him  in  the  spirit  and  power  of  Elias, 
to  make  ready  a  people  prepared  for  the  Lord."  '^ 
For  whom,  then,  did  he  prepare  the  people,  and 
in  the  sight  of  what  Lord  was  he  made  great? 
Truly  of  Him  who  said  that  John  had  something 
even  "more  than  a  prophet,"  '7  and  that  "among 
those  born  of  women  none  is  greater  than  John 
the  Baptist ;  "  who  did  also  make  the  people 
ready  for  the  Lord's  advent,  warning  his  fellow- 
servants,  and  preaching  to  them  repentance,  that 


■°  This  is  according  to  the  Syriac  Peschito  version. 
''  John  ii.  25. 

'-    PrOV.  V.  22. 

»  Luke  i.  6. 

'■»  Literally,  "  that  he  should  place  the  incense."    The  next  clause 
is  most  likely  an  interpolation  for  the  sake  of  explanation. 
IS  Luke  i.  8,  etc. 
'^  Luke  i.  15,  etc. 
^^  ]\Iatt.  xi.  9,  II. 


424 


irentEUs  against  heresies. 


they  might  receive  remission  from  the  Lord  when 
He  should  be  present,  having  been  converted  to 
Him,  from  whom  they  had  been  ahenated  be- 
cause of  sins  and  transgressions.  As  also  David 
says,  "  The  alienated  are  sinners  from  the  womb  : 
they  go  astray  as  soon  as  they  are  born."  '  And 
it  was  on  account  of  this  that  he,  turning  them 
to  their  Lord,  prepared,  in  the  spirit  and  power 
of  Elias,  a  perfect  people  for  the  Lord. 

2.  And  again,  speaking  in  reference  to  the 
angel,  he  says :  "  But  at  that  time  the  angel 
Gabriel  was  sent  from  God,  who  did  also  say  to 
the  virgin,  Fear  not,  Mary ;  for  thou  hast  found 
favour  with  God."  ^  And  he  says  concerning  the 
Lord  :  "  He  shall  be  great,  and  shall  be  called 
the  Son  of  the  Highest :  and  the  Lord  God  shall 
give  unto  Him  the  throne  of  His  father  David  : 
and  He  shall  reign  over  the  house  of  Jacob  for 
ever  ;  and  of  His  kingdom  there  shall  be  no 
end."  3  For  who  else  is  there  who  can  reign 
uninterruptedly  over  the  house  of  Jacob  for  ever, 
except  Jesus  Christ  our  Lord,  the  Son  of  the 
Most  High  God,  who  promised  by  the  law  and 
the  prophets  that  He  would  make  His  salvation 
visible  to  all  flesh  ;  so  that  He  would  become 
the  Son  of  man  for  this  purpose,  that  man  also 
might  become  the  son  of  God  ?  And  Mary,  exult- 
ing because  of  this,  cried  out,  prophesying  on  be- 
half of  the  Church,  "  My  soul  doth  magnify  the 
Lord,  and  my  spirit  hath  rejoiced  in  God  my  Sav- 
iour. For  He  hath  taken  up  His  child  Israel,  in 
remembrance  of  His  mercy,  as  He  spake  to  our 
fathers,  Abraham,  and  his  seed  for  ever."  •*  By 
these  and  such  hke  [passages]  the  Gospel  points 
out  that  it  was  God  who  spake  to  the  fathers ; 
that  it  was  He  who,  by  Moses,  instituted  the  legal 
dispensation,  by  which  giving  of  the  law  we  know 
that  He  spake  to  the  fathers.  This  same  God, 
after  His  great  goodness,  poured  His  compassion 
upon  us,  through  which  compassion  "  the  Day- 
spring  from  on  high  hath  looked  upon  us,  and 
appeared  to  those  who  sat  in  darkness  and  the 
shadow  of  death,  and  has  guided  our  feet  into 
the  way  of  peace  ;  "  5  as  Zacharias  also,  recover- 
ing from  the  state  of  dumbness  which  he  had 
suffered  on  account  of  unbelief,  having  been  filled 
with  a  new  spirit,  did  bless  God  in  a  new  man- 
ner. For  all  things  had  entered  upon  a  new 
phase,  the  Word  arranging  after  a  new  manner 
the  advent  in  the  flesh,  that  He  might  win  back^ 
to  God  that  human  nature  {hominetn)  which  had 
departed  from  God ;  and  therefore  men  were 
taught  to  worship  God  after  a  new  fashion,  but 
not  another  god,  because  in  truth  there  is  but 
"  one   God,  who  justifieth  the   circumcision  by 


'  Ps.  Iviii.  3. 

2  Luke  i.  26,  etc. 

3  Luke  i.  32. 

*  Luke  i.  46. 
5  Luke  i.  78. 

*  "  Ascriberet  Deo  " —  make  the  property  of  God. 


faith,  and  the  uncircumcision  through  faith."  7 
But  Zacharias  prophesying,  exclaimed,  "  Blessed 
be  the  Lord  God  of  Israel ;  for  He  hath  visited 
and  redeemed  His  people,  and  hath  raised  up  an 
horn  of  salvation  for  us  in  the  house  of  His  ser- 
vant David ;  as  He  spake  by  the  mouth  of  His 
holy  prophets,  which  have  been  since  the  world 
begun ;  salvation  from  our  enemies,  and  from 
the  hand  of  all  that  hate  us ;  to  perform  the 
mercy  [promised]  to  our  fathers,  and  to  remem- 
ber His  holy  covenant,  the  oath  which  He  sware 
to  our  father  Abraham,  that  He  would  grant  unto 
us,  that  we,  being  delivered  out  of  the  hand  of 
our  enemies,  might  serve  Him  \vithout  fear,  in 
holiness  and  righteousness  before  Him,  all  our 
days."  ^  Then  he  says  to  John  :  "  And  thou, 
child,  shalt  be  called  the  prophet  of  the  Highest  l 
for  thou  shalt  go  before  the  face  of  the  Lord  to 
prepare  His  ways ;  to  give  knowledge  of  salva- 
tion to  His  people,  for  the  remission  of  their 
sins."  9  For  this  is  the  knowledge  of  salvation 
which  was  wanting  to  them,  that  of  the  Son  of 
God,  which  John  made  known,  saying,  "  Behold 
the  Lamb  of  God,  who  taketh  away  the  sin  of  the 
world.  This  is  He  of  whom  I  said,  After  me 
cometh  a  man  who  was  made  before  me  ; '°  be- 
cause He  was  prior  to  me  :  and  of  His  fulness 
have  all  we  received."  "  This,  therefore,  was  the 
knowledge  of  salvation ;  but  [it  did  not  consist 
in]  another  God,  nor  another  Father,  nor  Bythus, 
nor  the  Pleroma  of  thirty  ^4ions,  nor  the  I\Iother 
of  the  (lower)  Ogdoad  :  but  the  knowledge  of 
salvation  was  the  knowledge  of  the  Son  of  God, 
who  is  both  called  and  actually  is,  salvation,  and 
Saviour,  and  salutary.  Salvation,  indeed,  as  fol- 
lows :  "  I  have  waited  for  Thy  salvation,  O 
Lord." '^  And  then  again,  Saviour:  "Behold 
my  God,  my  Saviour,  I  will  put  my  trust  in 
Him."  '3  But  as  bringing  salvation,  thus  :  "God 
hath  made  known  His  salvation  {salutare)  in 
the  sight  of  the  heathen."  '■*  For  He  is  indeed 
Saviour,  as  being  the  Son  and  Word  of  God ; 
but  salutary,  since  [He  is]  Spirit ;  for  he  says  : 
"  The  Spirit  of  our  countenance,  Christ  the 
Lord."  '5  But  salvation,  as  being  flesh  :  for  "the 
\\'ord  was  made  flesh,  and  dwelt  among  us."  '^ 
This  knowledge  of  salvation,  therefore,  John 
did  impart  to  those  repenting,  and  believing  in 
the  Lamb  of  God,  who  taketh  away  the  sin  of 
the  world. 

3.  And   the    angel    of    the    Lord,   he    says, 


7  Rom.  iii.  30. 
5  Luke  i.  68,  etc. 
9  Luke  i.  76. 

'°  Harvey  observes  that  the  Syriac,  agreeing  with  the  Latin  here, 
expresses  priority  in  point  of  time;  but  our  translation,  without  rea- 
son, makes  it  the  precedence  of  honour,  viz.,  was  pre/erred  before 
inc.     The  Greek  is,  7rpu>Tos  /aou. 
"  John  i.  29,  15,  16. 
'-  Gen.  xlix.  18. 
'3  Isa.  xii.  2. 
'■•  Ps.  xcviii.  2. 
'5  Lam.  iv.  20,  after  LXX. 
">  John  i.  14. 


IREN^US   AGAINST   HERESIES. 


425 


appeared  to  the  shepherds,  proclaiming  joy 
to  them  :  "  For '  there  is  born  in  the  house  of 
David,  a  Saviour,  which  is  Christ  the  Lord. 
Then  [appeared]  a  multitude  of  the  heavenly 
host,  praising  God,  and  saying.  Glory  in  the 
highest  to  God,  and  on  earth  peace,  to  men 
of  good  will."^  The  falsely-called  Gnostics  say 
that  these  angels  came  from  the  Ogdoad,  and 
made  manifest  the  descent  of  the  superior  Christ. 
But  they  are  again  in  error,  when  saying  that 
the  Christ  and  Saviour  from  above  was  not  bom, 
but  that  also,  after  the  baptism  of  the  dispensa- 
tional  Jesus,  he,  [the  Christ  of  the  Pleroma,] 
descended  upon  him  as  a  dove.  Therefore, 
according  to  these  men,  the  angels  of  the  Ogdoad 
lied,  when  they  said,  "  For  unto  you  is  born  this 
day  a  Saviour,  who  is  Christ  the  Lord,  in  the 
*city  of  David."  For  neither  was  Christ  nor 
the  Saviour  born  at  that  time,  by  their  account ; 
but  it  was  he,  the  dispensational  Jesus,  who  is 
of  the  framer  of  the  world,  the  [Demiurge], 
and  upon  whom,  after  his  baptism,  that  is,  after 
[the  lapse  of]  thirty  years,  they  maintain  the 
Saviour  from  above  descended.  But  why,  did 
[the  angels]  add,  "  in  the  city  of  David,"  if  they 
did  not  proclaim  the  glad  tidings  of  the  fulfil- 
ment of  God's  promise  made  to  David,  that  from 
the  fruit  of  his  body  there  should  be  an  eternal 
King?  For  the  Framer  [Demiurge]  of  the  en- 
tire universe  made  promise  to  David,  as  David 
himself  declares  :  "  My  help  is  from  God,  who 
made  heaven  and  earth  ;"  ^  and  again  :  "  In 
His  hand  are  the  ends  of  the  earth,  and  the 
heights  of  the  mountains  are  His.  For  the  sea 
is  His,  and  He  did  Himself  make  it ;  and  His 
hands  founded  the  dry  land.  Come  ye,  let  us 
worship  and  fall  down  before  Him,  and  weep  in 
the  presence  of  the  Lord  who  made  us  ;  for  He 
is  the  Lord  our  God."  "^  The  Holy  Spjrit  evi- 
dently thus  declares  by  David  to  those  hearing 
him,  that  there  shall  be  those  who  despise  Him 
who  formed  us,  and  who  is  God  alone.  W'here- 
fore  he  also  uttered  the  foregoing  words,  mean- 
ing to  say  :  See  that  ye  do  not  err ;  besides  or 
above  Him  there  is  no  other  God,  to  w^hom  ye 
should  rather  stretch  out  [your  hands],  thus 
rendering  us  pious  and  grateful  towards  Him 
who  made,  established,  and  [still]  nourishes  us. 
What,  then,  shall  happen  to  those  who  have  been 
the  authors  of  so  much  blasphemy  against  their 
Creator?     This  identical  truth  was  also  what  the 


1  Luke  ii.  II,  etc. 

2  Thus  found  also  in  the  Vulgate.  Harvey  supposes  that  the 
original  of  Irenajus  read  according  to  our  iejrfus  recepiiis,  and  that 
the  Vulgate  rendering  was  adopted  in  this  passage  by  the  transcribers 
of  the  Latin  version  of  our  author.  [No  doubt  a  just  remark.] 
There  can  be  no  doubt,  however,  that  the  reading  fuSoxia?  is  sup- 
ported by  many  and  weighty  ancient  authorities.  [But  on  this  point 
see  the  facts  as  given  by  Eurgon,  in  his  refutation  of  the  rendering 
adopted  by  late  revisers,  Revision  Revised,  p.  41.  London,  Murray, 
1883.] 

3  Ps.  c.xxiv.  8. 
*  Ps.  xcv.  4. 


angels  [proclaimed].  For  when  they  exclaim, 
"  Glory  to  God  in  the  highest,  and  in  earth 
peace,"  they  have  glorified  with  these  words 
Him  who  is  the  Creator  of  the  highest,  that  is, 
of  super-celestial  things,  and  the  Founder  of 
everything  on  earth  :  who  has  sent  to  His  own 
handiwork,  that  is,  to  men,  the  blessing  of  His 
salvation  from  heaven.  Wherefore  he  adds : 
"  The  shepherds  returned,  glorifying  God  for 
all  which  they  had  heard  and  seen,  as  it  was  told 
unto  them."  5  For  the  Israelitish  shepherds  did 
not  glorify  another  god,  but  Him  who  had  been 
announced  by  the  law  and  the  prophets,  the 
Maker  of  all  things,  whom  also  the  angels 
glorified.  But  if  the  angels  who  were  from 
the  Ogdoad  were  accustomed  to  glorify  any 
other,  different  from  Him  whom  the  shepherds 
[adored] ,  these  angels  from  the  Ogdoad  brought 
to  them  error  and  not  truth. 

4.  And  still  further  does  Luke  say  in  reference 
to  the  Lord  :  "  When  the  days  of  purification 
were  accomplished,  they  brought  Him  up  to 
Jerusalem,  to  present  Him  before  the  Lord,  as 
it  is  written  in  the  law  of  the  Lord,  That  every 
mak  opening  the  womb  shall  be  called  holy  to 
the  Lord  ;  and  that  they  should  offer  a  sacrifice, 
as  it  is  said  in  the  law  of  the  Lord,  a  pair  of 
turtle-doves,  or  two  young  pigeons  :  "  ^  in  his 
own  person  most  clearly  calling  Him  Lord, 
who  appointed  the  legal  dispensation.  But 
"  Simeon,"  he  also  says,  "  blessed  God,  and 
said,  Lord,  now  lettest  Thou  Thy  servant  depart 
in  peace  ;  for  mine  eyes  have  seen  Thy  salvation, 
which  Thou  hast  prepared  before  the  face  of  all 
people  ;  a  light  for  the  revelation  of  the  Gentiles, 
and  the  glory  of  Thy  people  Israel."  ?  And 
"  Anna  "  ^  also,  "  the  prophetess,"  he  says,  in 
like  manner  glorified  God  when  she  saw  Christ, 
*'  and  spake  of  Him  to  all  them  who  were  look- 
ing for  the  redemption  of  Jerusalem."  ^  Now 
by  all  these  one  God  is  shown  forth,  revealing  to 
men  the  new  dispensation  of  liberty,  the  cove- 
nant, through  the  new  advent  of  His  Son. 

5.  Wherefore  also  Mark,  the  interpreter  and 
follower  of  Peter,  does  thus  commence  his  Gos- 
pel narrative  :  "  The  beginning  of  the  Gosp^  of 
Jesus  Christ,  the  Son  of  God ;  as  it  is  written  in 
"the  prophets.  Behold,  I  send  My  messenger 
before  Thy  face,  which  shall  prepare  Thy  way.'° 
The  voice  of  one  crying  in  the  wilderpess,  Pre- 
pare ye  the  way  of  the  Lord,  make  the  paths 


5  Luke  ii.  20. 
*  Luke  ii.  22. 
'  Luke  ii.  29,  etc. 

8  Luke-ii.  38. 

9  The  text  seems  to  be  corrupt  in  the  old  Latin  translation.  The 
rendering  here  follows  Harvey's  conjectural  restoration  of  the  original 
Greek  of  the  passage. 

'°  The  Greek  of  this  passage  in  St.  Mark  [i.  2]  reads,  to?  TpiiSou? 
avTov.  i.e.,  His  paths,  which  varies  from  the  Hebrew  original, 
to  which  the  text  of  Irenseus  seems  to  revert,  unless  indeed  his 
copy  of  the  Gospels  contained  the  reading  of  the  Codex  Bezss.  [See 
book  iii.  cap.  xii.  3,  14,  below;  also,  xiv.  2  and  xxiii.  3.  On  this 
Codex,  see  Burgon,  Revision  Revised,  p.  12,  etc.,  and  references.] 


426 


IRENyEUS    AGAINST    HERESIES. 


straight  before  our  God."  Plain!)'  does  tlie 
commencement  of  the  Gospel  quote  the  words 
of  the  holy  prophets,  and  point  out  Him  at 
once,  whom  they  confessed  as  God  and  Lord ; 
Him,  the  Father  of  our  Lord  Jesus  Christ,  who 
had  also  made  promise  to  Him,  that  He  would 
send  His  messenger  before  His  face,  who  was 
John,  crying  in  the  wilderness,  in  "  the  spirit 
and  power  of  Elias,"  '  "  Prepare  ye  the  way  of 
the  I/ord,  make  straight  paths  before  our  God." 
For  the  prophets  did  not  announce  one  and 
another  God,  but  one  and  the  same ;  under 
various  aspects,  however,  and  many  titles.  For 
varied  and  rich  in  attribute  is  the  Father,  as  I 
aave  already  shown  in  the  book  preceding  ^  this  ; 
nnd  1  shall  show  [the  same  truth]  from  the 
prophets  themselves  in  the  further  course  of  this 
woik.  Also,  towards  the  conclusion  of  his  Gos- 
pel, Mark  savs  :  "  So  then,  after  the  Lord  Jesus 
Lad  spoken  to  them,  He  was  received  up  into 
lieaven,  and  sitteth  on  the  right  hand  of  God  ;"  ^ 
confirming  whai  had  been  spoken  by  the  prophet : 
"  The  Lord  said  10  my  Lord,  Sit  Thou  on  My 
right  hand,  until  i  make  Thy  foes  Thy  foot- 
Sitool."-*  Thus  Go-1  and  the  Father  are  truly 
one  and  the  same ;  He  who  was  announced  by 
the  prophets,  and  banded  down  by  the  true 
Gospel ;  whom  we  Cnristians  worship  and  love 
with  the  whole  heart,  as  the  Maker  of  heaven 
and  earth,  and  of  all  ilnn^s  therein. 

CHAP.   XI. PROOFS    IN   CONl'INUATION,    EXTR.\CTED 

FROM   ST.   John's   gospel,     the   gospels  are 

FOUR     IN    NUMBER,     NEITHER     MORE    NOR     LESS. 
MYSTIC    REASONS    FOR   THIS. 

I.  John,  the  disciple  of  the  Lord,  preaches 
this  faith,  and  seeks,  by  the  proclamation  of  the 
Gospel,  to  remove  that  error  which  by  Cerinthus 
had  been  disseminated  among  men,  and  a  long 
time  previously  by  those  termed  Nicolaitans,  who 
are  an  oftset  of  that  "  knowledge "  falsely  so 
called,  that  he  might  confound  them,  and  per- 
suade them  that  there  is  but  one  God,  who  made 
all  things  by  >lis  Word ;  and  not,  as  they  allege, 
that  the  Creator  was  one,  but  the  Father  of  the 
Lctfd  another ;  and  that  the  Son  of  the  Creator 
was,  forsooth,  one,  but  the  Christ  from  above 
another,  who  also  continued  impassible,  descend- 
ing upon  Jesus,  the  Son  of  the  Creator,  and  flew 
back  again  into  His  Pleroma ;  and  that  Mono- 
genes  was  the  beginning,  but  Logos  was  the  true 
son  of  Monogenes  ;  and  that  this  creation  to 
which  we  belong  was  not  made  by  the  primary 
God,  but  by  some  power  lying  far  below  Him, 
and  shut  off  from  communion  with  the  things 
invisible  and  ineffable.    The  disciple  of  the  Lord 


'  Luke  i.  17. 
^  Sec  ii.  35,  3. 
3  Mark  xvi.  19 
■♦  Ps.  ex,  I. 


therefore  desiring  to  put  an  end  to  all  such  doc- 
trines, and  to  establish  the  rule  of  truth  in  the 
Church,  that  there  is  one  Almighty  (iod,  who 
made  all  things  by  His  Word,  both  visible  and 
invisible  ;  showing  at  the  same  time,  that  by  the 
Word,  through  whom  God  made  the  creation, 
He  also  bestowed  salvation  on  the  men  included 
in  the  creation ;  thus  commenced  His  teaching 
in  the  Gospel :  "  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  ^^'ord  was 
God.  The  same  was  in  the  beginning  with  God. 
All  things  were  made  by  Him,  and  without  Him 
was  nothing  made. 5  What  was  made  was  life 
in  Him,  and  the  life  was  the  light  of  men.  And 
the  light  shineth  in  darkness,  and  the  darkness 
comprehended  it  not."  ^  "  All  things,"  he  says, 
"  were  made  by  Him  ;  "  therefore  in  "all  things" 
this  creation  of  ours  is  [included],  for  we  cannof 
concede  to  these  men  that  [the  words]  "  all 
things  "  are  spoken  in  reference  to  those  within 
their  Pleroma.  For  if  their  Pleroma  do  indeed 
contain  these,  this  creation,  as  being  such,  is  not 
outside,  as  I  have  demonstrated  in  the  preced- 
ing book  ;  7  but  if  they  are  outside  the  Pleroma, 
which  indeed  appeared  impossible,  it  follows,  in 
that  case,  that  their  Pleroma  cannot  be  "  all 
things  :  "  therefore  this  vast  creation  is  not  out- 
side [the  Pleroma]. 

2.  John,  however,  does  himself  put  this  mat- 
ter beyond  all  controversy  on  our  part,  when  he 
says,  "  He  was  in  this  world,  and  the  world  was 
made  by  Him,  and  the  world  knew  Him  not. 
He  came  unto  His  own  [things],  and  His  own 
[people]  received  Him  not."  '^  But  according 
to  Marcion,  and  those  like  him,  neither  was  the 
world  made  by  Him ;  nor  did  He  come  to  His 
own  things,  but  to  those  of  another.  And,  ac- 
cording to  certain  of  the  Gnostics,  this  world 
was  nmde  by  angels,  and  not  by  the  Word  of 
God.  But  according  to  the  followers  of  Valen- 
tinus,  the  world  was  not  made  by  Him,  but  by 
the  Demiurge.  For  he  (Soter)  caused  such  simil- 
itudes to  be  made,  after  the  pattern  of  things 
above,  as  they  allege  ;  but  the  Demiurge  ac- 
complished the  work  of  creation.  For  they  say 
that  he,  the  Lord  and  Creator  of  the  plan  of 
creation,  by  whom  they  hold  that  this  world  was 
made,  was  produced  from  the  Mother ;  while 
the  Gospel  affirms  plainly,  that  by  the  Word, 
which  was  in  the  beginning  with  God,  all  things 
were  made,  which  Word,  he  says,  "  was  made 
flesh,  and  dwelt  among  us."  ^ 

3.  But,  according  to  these  men,  neither  was 
the  Word  made  flesh,  nor  Christ,  nor  the  Saviour 
(Soter),  who  was  produced  from  [the  joint  con- 


5  Irenseus  frequently  quotes  this  text,  and  alw.iys  uses  the  punc- 
tuation here  adopted.  TertuUian  and  many  others  ol  the  Fathers  fol- 
low his  example. 

6  John  i.  I,  etc. 

7  .Sec  ii.  I,  etc. 

8  John  i.  10,  II. 

9  John  i.  14. 


IREN^US   AGAINST   HERESIES. 


427 


tributions  of]  all  [the  ^ons].  For  they  will 
have  it,  that  the  \Vord  and  Christ  never  came 
into  this  world ;  that  the  Saviour,  too,  never 
became  incarnate,  nor  suffered,  but  that  He  de- 
scended like  a  dove  upon  the  dispensational 
Jesus ;  and  that,  as  soon  as  He  had  declared 
the  unknown  Father,  He  did  again  ascend  into 
the  Pleroma.  Some,  however,  make  the  asser- 
tion, that  this  dispensational  Jesus  did  become 
incarnate,  and  suffered,  whom  they  represent  as 
.having  passed  through  Mary  just  as  water  through 
a  tube  ;  but  others  allege  him  to  be  the  Son  of 
the  Demiurge,  upon  whom  the  dispensational 
Jesus  descended ;  while  others,  again,  say  that 
Jesus  was  born  from  Joseph  and  Mary,  and  that 
the  Christ  from  above  descended  upon  him, 
being  without  flesh,  and  impassible.  But  ac- 
cording to  the  opinion  of  no  one  of  the  heretics 
was  the  Word  of  God  made  flesh.  For  if  any 
one  carefully  examines  the  systems  of  them  all, 
he  will  find  that  the  \^^ord  of  God  is  brought  in 
by  all  of  them  as  not  having  become  incarnate 
{si7ie  came)  and  impassible,  as  is  also  the  Christ 
from  above.  Others  consider  Him  to  have  been 
manifested  as  a  transfigured  man  ;  but  they  main- 
tain Him  to  have  been  neither  born  nor  to  have 
become  incarnate  ;  whilst  others  [hold]  that  He 
did  not  assume  a  human  form  at  all,  but  that, 
as  a  dove,  He  did  descend  upon  that  Jesus 
who  was  born  from  Mary.  Therefore  the  Lord's 
disciple,  pointing  them  all  out  as  false  witnesses, 
says,  "  And  the  Word  was  made  flesh,  and  dwelt 
among  us."  ' 

4.  And  that  we  may  not  have  to  ask,  Of  what 
God  was  the  Word  made  flesh  ?  he  does  himself 
previously  teach  us,  saying,  "  There  was  a  man 
sent  from  God,  whose  name  wa^  John.  The 
same  came  as  a  witness,  that  he  might  bear  wit- 
ness of  that  Light.  He  was  not  that  Light,  but 
[came]  that  he  might  testify  of  the  Light."  ^ 
By  what  God,  then,  was  John,  the  forerunner, 
who  testifies  of  the  Light,  sent  [into  the  world]  ? 
Truly  it  was  by  Him,  of  whom  Gabriel  is  the 
angel,  who  also  announced  the  glad  tidings  of 
his  birth  :  [that  God]  who  also  had  promised 
by  the  prophets  that  He  would  send  His  mes- 
senger before  the  face  of  His  Son,^  who  should 
prepare  His  way,  that  is,  that  he  should  bear 
witness  of  that  Light  in  the  spirit  and  power  of 
Elias.'*  But,  again,  of  what  God  was  Elias  the  ser- 
vant and  the  prophet  ?  Of  Him  who  made  heaven 
and  earth, 5  as  he  does  himself  confess.  John, 
therefore,  having  been  sent  by  the  founder  and 
maker  of  this  world,  how  could  he  testify  of  that 
Light,  which  came  down  from  things  unspeakable 


'  John  i.  14. 

2  John  i.  6. 

3  Mai.  ill.  I. 
*  Luke  i.  17. 

5  This  evidently  refers  to  i  Kings  xviii.  36,  where  Elijah  invokes 
God  as  the  God  of  Abraham,  Isaac,  and  Jacob,  etc. 


and  invisible  ?  For  all  the  heretics  have  decided 
that  the  Demiurge  was  ignorant  of  that  Power 
aljove  him,  whose  witness  and  herald  John  is 
found  to  be.  Wherefore  the  Lord  said  that  He 
deemed  him  "  more  than  a  prophet."  ^  For  all 
the  other  prophets  preached  the  advent  of  the 
paternal  Light,  and  desired  to  be  worthy  of  seeing 
Him  whom  they  preacjied  ;  but  John  did  both 
announce  [the  advent]  beforehand,  in  a  like 
manner  as  did  the  others,  and  actually  saw  Him 
when  He  came,  and  pointed  Him  out,  and  per- 
suaded many  to  believe  on  Him,  so  that  he  did 
himself  hold  the  place  of  both  prophet  and  apostle. 
For  this  is  to  be  more  than  a  prophet,  because, 
"  first  apostles,  secondarily  prophets  ;  "  ^  but  all 
things  from  one  and  the  same  God  Himself. 

5 .  That  wine,^  which  was  produced  by  God  in 
a  vineyard,  and  which  was  first  consumed,  was 
good.  None  9  of  those  who  drank  of  it  found 
fault  with  it ;  and  the  Lord  partook  of  it  also. 
But  that  wine  was  better  which  the  Word  made 
from  water,  on  the  moment,  and  simply  for  the 
use  of  those  who  had  been  called  to  the  mar- 
riage. For  although  the  Lord  had  the  power  to 
supply  wine  to  those  feasting,  independently  of 
any  created  substance,  and  to  fill  with  food  those 
who  were  hungry.  He  did  not  adopt  this  course  ; 
but,  taking  the  loaves  which  the  earth  had  pro- 
duced, and  giving  thanks, '°  and  on  the  other 
occasion  making  water  wine,  He  satisfied  those 
who  were  reclining  [at  table],  and  gave  drink  to 
those  who  had  been  invited  to  the  marriage  ; 
showing  that  the  God  who  made  the  earth,  and 
commanded  it  to  bring  forth  fruit,  who  estab- 
lished the  waters,  and  brought  forth  the  foun- 
tains, was  He  who  in  these  last  times  bestowed 
upon  mankind,  by  His  Son,  the  blessing  of  food 
and  the  favour  of  drink  :  the  Incomprehensible 
[acting  thus]  by  means  of  the  comprehensible, 
and  the  Invisible  by  the  visible  ;  since  there  is 
none  beyond  Him,  but  He  exists  in  the  bosom 
of  the  Father. 

6.  For  "  no  man,"  he  says,  "  hath  seen  God 
at  any  time,"  unless  "  the  only-begotten  Son  of 
God,  which  is  in  the  bosom  of  the  Father,  He 
hath  declared  [Him]."  "  For  He,  the  Son  who 
is  in  His  bosom,  declares  to  all  the  Father  who  is 
invisible.  Wherefore  they  know  Him  to  whom 
the  Son  reveals  Him ;  and  again,  the  Father,  by 
means  of  the  Son,  gives  knowledge  of  His  Son  to 
those  who  love  Him.  By  whom  also  Nathanael, 
being  taught,  recognised  [Him],  he  to  whom 
also  the  Lord  bare  witness,  that  he  was  "  an 
Israelite  indeed,  in  whom  was  no  guile."  '-    The 


*  Matt.  xi.  9;   Luke  vii.  26. 
''  I.  Cor.  xii.  28. 

8  The  transition  here  is  so  abrupt,  that  some  critics  suspect  the 
loss  of  part  of  the  text  before  these  words. 

9  John  ii.  3. 
'°  John  vi.  II. 
"  John  i.  18. 
'2  John  i.  47. 


428 


IREN/EUS    AGAINST    HERESIES. 


Israelite  recognised  his  King,  therefore  did  he 
cry  out  to  Him,  "  Rabbi,  Thou  art  the  Son  of 
God,  Thou  art  the  King  of  Israel."  By  whom 
also  Peter,  having  been  taught,  recognised  Christ 
as  the  Son  of  the  living  God,  when  [God]  said, 
"  Behold  My  dearly  beloved  Son,  in  whom  I  am 
well  pleased  :  I  will  put  my  Spirit  upon  Him, 
and  He  shall  show  judgment  to  the  Gentiles. 
He  shall  not  strive,  nor  cry ;  neither  shall  any 
man  hear  His  voice  in  the  streets.  A  bruised 
reed  shall  He  not  break,  and  smoking  flax  shall 
He  not  quench,  until  He  send  forth  judgment 
into  contention ; '  and  in  His  name  shall  the 
Gentiles  trust."  ^ 

7.  Such,  then,  are  the  first  principles  of  the 
Gospel :  that  there  is  one  God,  the  Maker  of 
this  universe ;  He  who  was  also  announced  by 
the  prophets,  and  who  by  Moses  set  forth  the 
dispensation  of  the  law,  —  [principles]  which 
proclaim  the  Father  of  our  Lord  Jesus  Christ, 
and  ignore  any  other  God  or  Father  except 
Him.  So  firm  is  the  ground  upon  which  these 
Gospels  rest,  that  the  very  heretics  themselves 
bear  witness  to  them,  and,  starting  from  these 
[documents],  each  one  of  them  endeavours  to 
establish  his  own  peculiar  doctrine.  For  the 
Ebionites,  who  use  Matthew's  Gospel  ^  only, 
are  confuted  out  of  this  very  same,  making 
false  suppositions  with  regard  to  the  Lord.  But 
Marcion,  mutilating  that  according  to  Luke,  is 
proved  to  be  a  blasphemer  of  the  only  existing 
God,  from  those  [passages]  which  he  still  retains. 
Those,  again,  who  separate  Jesus  from  Christ, 
alleging  that  Christ  remained  impassible,  but 
that  it  was  Jesus  who  suffered,  preferring  the 
Gospel  by  Mark,  if  they  read  it  with  a  love  of 
truth,  may  have  their  errors  rectified.  Those, 
moreover,  who  follow  Valentinus,  making  copious 
use  of  that  according  to  John,  to  illustrate  their 
conjunctions,  shall  be  proved  to  be  totally  in 
error  by  means  of  this  very  Gospel,  as  I  have 
shown  in  the  first  book.  Since,  then,  our  oppo- 
nents do  bear  testimony  to  us,  and  make  use  of 
these  [documents],  our  proof  derived  from  them 
is  firm  and  true. 

8.  It  is  not  possible  that  the  Gospels  can  be 
either  more  or  fewer  in  number  than  they  are. 
For,  since  there  are  four  zones  of  the  world  in 
which  we  live,  and  four  principal  winds,^  while 
the  Church  is  scattered  throughout  all  the  world, 
and  the  "  pillar  and  ground  "  5  of  the  Church  is 
the  Gospel  and  the  spirit  of  life  ;  it  is  fitting  that 
she  should  have  four  pillars,  breathing  out  im- 


'  The  reading  veiKot  having  been  followed  instead  of  vIko<;,  vic- 
tory. 

2  John  i.  49,  vi.  6g;  Matt.  xii.  i8 

3  Harvey  thinks  that  this  is  the  Hebrew  Gospel  of  which  Irenseus 
speaks  in  the  opening  of  this  book;  but  comp.  Dr.  Roberts's  Vtsctis- 
sions  on  the  Gospels,  part  ii.  chap.  iv. 

*  Literally,   "four  catholic   spirits;"  Greek,  tiaaapa.  Ka8o\iKa 
nvevuiaTa:   Latin,  "  quatuor  principales  spiritus." 
S  I  Tim.  iii,  15. 


mortality  on  every  sitie,  and  vivifying  men  afresh. 
From  which  fact,  it  is  evident  that  the  Word,  the 
Artificer  of  all.  He  that  sitteth  upon  the  cheru- 
bim, and  contains  all  things.  He  who  was  mani- 
fested to  men,  has  given  us  the  Gospel  under 
four  aspects,  but  bound  together  by  one  Spirit. 
As  also  David  says,  when  entreating  His  mani- 
festation, "  Thou  that  sittest  between  the  cheru- 
bim, shine  forth."  ^  For  the  cherubim,  too,  were 
four-faced,  and  their  faces  were  images  of  the 
dispensation  of  the  Son  of  God.  For,  [as  the 
Scripture]  says,  "  The  first  living  creature  was 
like  a  lion,"  ?  symbolizing  His  effectual  working, 
His  leadership,  and  royal  power ;  the  second 
[living  creature]  was  like  a  calf,  signifying  [His] 
sacrificial  and  sacerdotal  order ;  but  "  the  third 
had,  as  it  were,  the  face  as  of  a  man,"  —  an  evi- 
dent description  of  His  advent  as  a  human  be- 
ing ;  "  the  fourth  was  like  a  flying  eagle,"  pointing 
out  the  gift  of  the  Spirit  hovering  with  His  wings 
over  the  Church.  And  therefore  the  Gospels  are 
in  accord  with  these  things,  among  which  Christ 
Jesus  is  seated.  For  that  according  to  John  re- 
lates His  original,  effectual,  and  glorious  gener- 
ation from  the  Father,  thus  declaring,  "  In  the 
beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God."  ^  Also,  "  all 
things  were  made  by  Him,  and  without  Him 
was  nothing  made."  For  this  reason,  too,  is 
that  Gospel  full  of  all  confidence,  for  such  is 
His  person.9  But  that  according  to  Luke,  tak- 
ing up  [His]  priestly  character,  commenced 
with  Zacharias  the  priest  offering  sacrifice  to 
God.  For  now  was  made  ready  the  fatted  calf, 
about  to  be  immolated  for  '°  the  finding  again 
of  the  younger  son.  Matthew,  again,  relates  His 
generation  as  a  man,  saying,  "  The  book  of  the 
generation  of  Jesus  Christ,  the  son  of  David, 
the  son  of  Abraham  ;  "  "  and  also,  "  The  birth  of 
Jesus  Christ  was  on  this  wise."  This,  then,  is 
the  Gospel  of  His  humanity  ;  '^  for  which  reason 
it  is,  too,  that  [the  character  of]  a  humble  and 
meek  man  is  kept  up  through  the  whole  Gospel. 
Mark,  on  the  other  hand,  commences  with  [a 
reference  to]  the  prophetical  spirit  coming  down 
from  on  high  to  men,  saying,  "The  beginning 
of  the  Gospel  of  Jesus  Christ,  as  it  is  written  in 
Esaias  the  prophet,"  —  pointing  to  the  winged 
aspect  of  the  Gospel ;  and  on  this  account  he 
made  a  comj^endious  and  cursory  narrative,  for 
such  is  the  prophetical  character.  And  the  Word 
of  God  Himself  used  to  converse  with  the  ante- 
Mosaic  patriarchs,  in  accordance  with    His  di- 


fi  Ps.  Ixxx.  I, 

7  Rev.  iv.  7. 

8  John  i.  1. 

9  The  above  is  the  literal  rendering  of  this  very  obscure  sentence; 
it  is  not  at  all  represented  in  the  Greek  here  preserved. 

'°  The  Greek  is  vnep:  the  Latin,  "  pro." 
"  M.-itt.  i.  I,  18. 

■^  The  Greek  text  of  this  clause,  literally  rendered,  is,  "  This  Gos- 
pel, then,  is  anthropomorphic." 


IREN^US    AGAINST    HERESIES. 


429 


vinity  and  glory ;  but  for  those  under  the  law  he 
instituted  a  sacerdotal  and  liturgical  service.' 
Afterwards,  being  made  man  for  us,  He  sent 
the  gift  of  the  celestial  Spirit  over  all  the  earth, 
protecting  us  with  His  wings.  Such,  then,  as 
was  the  course  followed  by  the  Son  of  God,  so 
was  also  the  form  of  the  living  creatures  ;  and 
such  as  was  the  tbrm  of  the  living  creatures,  so 
was  also  the  character  of  the  Oospel.^  For  the 
living  creatures  are  quadriform,  and  the  Gospel 
is  quadriform,  as  is  also  the  course  followed  by 
the  Lord.  For  this  reason  were  four  principal 
(KaOokiKat)  covenants  given  to  the  human  race  :  3 
one,  prior  to  the  deluge,  under  Adam  ;  the  sec- 
ond, that  after  the  deluge,  under  Noah ;  the 
third,  the  giving  of  the  law,  under  Moses  ;  the 
fourth,  that  which  renovates  man,  and  sums  up 
all  things  in  itself  by  means  of  the  Gospel,  rais- 
ing and  bearing  men  upon  its  wings  into  the 
heavenly  kingdom. 

9.  These  things  being  so,  all  who  destroy  the 
form  of  the  Gospel  are  vain,  unlearned,  and 
also  audacious  ;  those,  [I  mean,]  who  represent 
the  aspects  of  the  Gospel  as  being  either  more 
in  number  than  as  aforesaid,  or,  on  the  other 
hand,  fewer.  The  former  class  [do  so],  that 
they  may  seem  to  have  discovered  more  than  is 
of  the  truth  ;  the  latter,  that  they  may  set  the 
dispensations  of  God  aside.  For  Marcion,  re- 
jecting the  entire  Gospel,  yea  rather,  cutting 
himself  off  from  the  Gospel,  boasts  that  he  has 
part  in  the  [blessings  of]  the  Gospel.'*  Others, 
again  (the  Montanists),  that  they  may  set  at 
nought  the  gift  of  the  Spirit,  which  in  the  latter 
times  has  been,  by  the  good  pleasure  of  the 
Father,  poured  out  upon  the  human  race,  do 
not  admit  that  aspect  [of  the  evangelical  dis- 
pensation] presented  by  John's  Gospel,  in  which 
the  Lord  promised  that  He  would  send  the 
Paraclete  ;  5  but  set  aside  at  once  both  the  Gos- 
pel and  the  prophetic  Spirit.  Wretched  men 
indeed  !  who  wish  to  be  pseudo-prophets,  for- 
sooth, but  who  set  aside  the  gift  of  prophecy 


'  Or,  "  a  sacerdotal  and  liturgical  order,"  following  the  fragment 
of  the  Greek  text  recovered  here.  Harvey  thinks  that  the  old  Latin 
"  actum"  indicates  the  true  reading  of  the  original  npi^iv,  and  that 
ra^iv  is  an  error.  The  earlier  editors,  however,  are  of  a  contrary 
opinion. 

-  That  is,  the  appearance  of  the  Gospel  taken  as  a  whole;  it  being 
presented  under  a  fourfold  aspect. 

3  A  portion  of  the  Greek  has  been  preserved  here,  but  it  differs 
materially  from  the  old  Latin  version,  which  seems  to  represent  the 
original  with  greater  e.\actness,  and  has  therefore  been  followed.  The 
Greek  represents  the  first  covenant  as  having  been  given  to  Noah,  at 
the  deluge,  under  the  sign  of  the  rainbow,  the  second  as  that  given  to 
Abraham,  under  the  sign  of  circumcision ;  the  third,  as  being  the  giv- 
ing of  the  law,  under  Moses;  and  the  fourth,  as  that  of  the  Gospel, 
through  our  Lord  Jesus  Christ.  [Paradise  with  the  tree  nflife,  Adam 
with  the  Shi'chinnh  (Gen.  iii.  24,  iv.  16),  Noah  with  the  rainbow, 
Abraham  with  circii incision,  Moses  with  Ihe  ark,  Messiah  with 
the  sacraments,  and  heaven  with  the  river  of  life,  seem  the  com- 
plete system.] 

*  The  old  Latin  reads,  "  partem  gloriatur  se  habere  Evangelii." 
Massuet  changed />(!?-/<?«/  \n\o  pariter,  thinking  tk^zX  partem  gave  a 
sense  inconsistent  with  the  Marcionite  curtailment  of  St.  Luke. 
Harvey,  however,  observes:  "  But  the  Gospel  here  means  the  bless- 
ings of  the  Gospel,  in  which  Marcion  certainly  claimed  a  share." 

s  John  xiv.  16,  etc. 


from  the  Church  ;  acting  like  those  (the  Encra- 
titse)''  who,  on  account  of  such  as  come  in 
hypocrisy,  hold  themselves  aloof  from  the  com- 
munion of  the  brethren.  We  must  conclude, 
moreover,  that  these  men  (the  Montanists)  can- 
not admit  the  Apostle  Paul  either.  For,  in  his 
Epi-stle  to  the  Corinthians, ^  he  speaks  expressly 
of  prophetical  gifts,  and  recognises  men  and 
women  prophesying  in  the  Church.  Sinning, 
therefore,  in  all  these  particulars,  against  the 
Spirit  of  God,*^  they  fall  into  the  irremissil:)le  sin. 
I3ut  those  who  are  from  Valentinus,  being,  on 
the  other  hand,  altogether  reckless,  while  they 
put  forth  their  own  compositions,  boast  that  they 
possess  more  Gospels  than  there  really  are.  In- 
deed, they  have  arrived  at  such  a  pitch  of  au- 
dacity, as  to  entitle  their  comparatively  recent 
writing  "  the  Gospel  of  Truth,"  though  it  agrees 
in  nothing  with  the  Gospels  of  the  Apostles,  so 
that  they  have  really  no  Gospel  which  is  not  full 
of  blasphemy.  For  if  what  they  have  published 
is  the  (iospel  of  truth,  and  yet  is  totally  unlike 
those  wliich  have  been  handed  down  to  us  from 
the  apostles,  any  who  please  may  learn,  as  is 
shown  from  the  Scriptures  themselves,  that  that 
which  has  been  handed  down  from  the  apostles 
can  no  longer  be  reckoned  the  Gospel  of  truth. 
But  that  these  Gospels  alone  are  true  and  relia- 
ble, and  admit  neither  an  increase  nor  diminu- 
tion of  the  aforesaid  number,  I  have  proved  by 
so  many  and  such  [arguments].  For,  since 
God  made  all  things  in  due  proportion  and 
adaptation,  it  was  fit  also  that  the  outward  aspect 
of  the  Gospel  should  be  well  arranged  and  har- 
monized. The  opinion  of  those  men,  therefore, 
who  handed  the  Gospel  down  to  us,  having  been 
investigated,  from  their  very  fountainheads,  let 
us  proceed  also  to  the  remaining  apostles,  and 
inquire  into  their  doctrine  with  regard  to  God  ; 
then,  in  due  course  we  shall  listen  to  the  very 
words  of  the  Lord. 

CHAP.  Xn. THE    DOCTRINE  OF    THE    REST    OF  THE 

APOSTLES. 

I .  The  Apostle  Peter,  therefore,  after  the  res- 
urrection of  the  Lord,  and  His  assumption  into 
the  heavens,  being  desirous  of  filling  up  the  num- 
ber of  the  twelve  apostles,  and  in  electing  into 
the  place  of  Judas  any  substitute  who  should 
be  chosen  by  God,  thus  addressed  those  who 
were  present :  "  Men  [and]  brethren,  this  Scrip- 
ture must  needs  have  been  fulfilled,  which  the 
Holy  Ghost,  by  the  mouth  of  David,  spake  be- 
fore concerning  Judas,  which  was  made  guide  to 
them  that  took  Jesus.  For  he  was  numbered 
with  us  :  9  .  .  .  Let  his  habitation  be  desolate. 


6  Slighting,  as  did  some  later  heretics,  the  Pauline  Epistles. 

7  I  Cor.  xi.  4,  5. 

8  Matt.  xii.  31. 

9  Acts  i.  16,  etc. 


430 


IREN^US   AGAINST   HERESIES. 


and  let  no  man  dwell  therein  ; '  and,  His  bishop- 
rick  let  another  take;"^  —  thus  leading  to  the 
completion  of  the  aposdes,  according  to  the 
words  spoken  by  David.  Again,  when  the  Holy 
Ghost  had  descended  upon  the  disciples,  that 
they  all  might  prophesy  and  speak  with  tongues, 
and  some  mocked  them,  as  if  drunken  with  new 
wine,  Peter  said  that  they  were  not  drunken,  for 
it  was  the  third  hour  of  the  day ;  but  that  this 
was  what  had  been  spoken  by  the  prophet :  "  It 
shall  come  to  pass  in  the  last  days,  saith  God,  I 
will  pour  out  of  my  Spirit  upon  all  flesh,  and 
they  shall  prophesy."  ^  The  God,  therefore,  who 
did  promise  by  the  prophet,  that  He  would  send 
His  Spirit  upon  the  whole  human  race,  was  He 
who  did  send ;  and  God  Himself  is  announced 
by  Peter  as  having  fulfilled  His  own  promise. 

2.  For  Peter  said,  "Ye  men  of  Israel,  hear 
my  words ;  Jesus  of  Nazareth,  a  man  approved 
by  God  among  you  by  powers,  and  wonders, 
and  signs,  which  God  did  by  Him  in  the  midst 
of  you,  as  ye  yourselves  also  know  :  Him,  being 
delivered  by  the  determined  counsel  and  fore- 
knowledge of  God,  by  the  hands  of  wicked  men 
ye  have  slain,  affixing  [to  the  cross]  :  whom 
God  hath  raised  up,  having  loosed  the  pains  of 
death ;  because  it  was  not  possible  that  he 
should  be  holden  of  them.  For  David  speak- 
eth  concerning  Him,-*  I  foresaw  the  Lord  always 
before  my  face ;  for  He  is  on  my  right  hand, 
lest  I  should  be  moved  :  therefore  did  my  heart 
rejoice,  and  my  tongue  was  glad  ;  moreover  also, 
my  flesh  shall  rest  in  hope  :  because  Thou  wilt 
not  leave  my  soul  in  hell,  neither  wilt  Thou  give 
Thy  Holy  One  to  see  corruption."  s  Then  he 
proceeds  to  speak  confidently  to  them  concern- 
ing the  patriarch  David,  that  he  was  dead  and 
buried,  and  that  his  sepulchre  is  with  them  to 
this  day.  He  said,  "But  since  he  was  a  prophet, 
and  knew  that  God  had  sworn  with  an  oath  to 
him,  that  of  the  fruit  of  his  body  one  should  sit 
in  his  throne  ;  foreseeing  this,  he  spake  of  the 
resurrection  of  Christ,  that  He  was  not  left  in 
hell,  neither  did  His  flesh  see  corruption.  This 
Jesus,"  he  said,  "  hath  God  raised  up,  of  which 
we  all  are  witnesses :  who,  being  exalted  by  the 
right  hand  of  God,  receiving  from  the  Father 
the  promise  of  the  Holy  Ghost,  hath  shed  forth 
this  gift ''  which  ye  now  see  and  hear.  For 
David  has  not  ascended  into  the  heavens ;  but 
he  saith  himself,  The  Lord  said  unto  my  Lord, 
Sit  Thou  on  My  right  hand,  until  I  make  Thy 
foes  Thy  footstool.  Therefore  let  all  the  house 
of  Israel  know  assuredly,  that  God  hath  made 


'  Ps.  Ixix.  25. 

2  Ps.  cix.  8. 

3  Joel  ii.  28. 
■♦  Ps.  «v.  8. 

S  Acts  ii.  22-27. 

*  The  word  Hiopov  or  Siipij/ia  is  supposed  Sy  some  to  have  ex- 
isted in  the  earliest  Greek  texts,  although  not  found  in  any  extant 
now.     It  is  thus  quoted  by  others  besides  Ircnxug. 


that  same  Jesus,  whom  ye  have  crucified,  both 
Lord  and  Christ."''  And  when  the  multitudes 
exclaimed,  "What  shall  we  do  then?"  Peter 
says  to  them,  "  Repent,  and  be  baptized  every 
one  of  you  in  the  name  of  Jesus  for  the  remis- 
sion of  sins,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost."  ^  Thus  the  apostles  did  not 
preach  another  God,  or  another  Fulness  ;  nor, 
that  the  Christ  who  suffered  and  rose  again  was 
one,  while  he  who  flew  off  on  high  was  another, 
and  remained  impassible ;  but  that  there  was 
one  and  the  same  God  the  Father,  and  Christ 
Jesus  who  rose  from  the  dead ;  and  they 
preached  faith  in  Him,  to  those  who  did  not 
believe  on  the  Son  of  God,  and  exhorted  them 
out  of  the  prophets,  that  the  Christ  whom  God 
promised  to  send.  He  sent  in  Jesus,  whom  they 
crucified  and  God  raised  up. 

3.  Again,  when  Peter,  accompanied  by  John, 
had  looked  upon  the  man  lame  from  his  birth, 
before  that  gate  of  the  temple  which  is  called 
Beautiful,  sitting  and  seeking  alms,  he  said  to 
him,  "  Silver  and  gold  I  have  none  ;  but  such  as 
I  have  give  I  thee  :  In  the  name  of  Jesus  Christ 
of  Nazareth,  rise  up  and  walk.  And  immedi- 
ately his  legs  and  his  feet  received  strength ;  and 
he  walked,  and  entered  with  them  into  the  tem- 
ple, walking,  and  leaping,  and  praising  God."  ^ 
Then,  when  a  multitude  had  gathered  around 
them  from  all  quarters  because  of  this  unex- 
pected deed,  Peter  addressed  them  :  "  Ye  men 
of  Israel,  why  marvel  ye  at  this ;  or  why  look 
ye  so  earnestly  on  us,  as  though  by  our  own 
power  we  had  made  this  man  to  walk  ?  The  God 
of  Abraham,  the  God  of  Isaac,  and  the  God  of 
Jacob,  the  God  of  our  fathers,  hath  glorified 
His  Son,  whom  ye  delivered  up  for  judgment,'" 
and  denied  in  the  presence  of  Pilate,  when  he 
wished  to  let  Him  go.  But  ye  were  bitterly  set 
against '"  the  Holy  One  and  the  Just,  and  de- 
sired a  murderer  to  be  granted  unto  you  ;  but 
ye  killed  the  Prince  of  life,  whom  God  hath 
raised  from  the  dead,  whereof  we  are  witnesses. 
And  in  the  faith  of  His  name,  him,  whom  ye 
see  and  know,  hath  His  name  made  strong ; 
yea,  the  faith  which  is  by  Him,  hath  given  him 
this  perfect  soundness  in  the  presence  of  you 
all.  And  now,  brethren,  I  wot  that  through 
ignorance  ye  did  this  wickedness. '°  .  .  .  But 
those  things  which  God  before  had  showed  by 
the  mouth  of  all  the  prophets,  that  His  Christ 
should  suffer.  He  hath  so  fulfilled.  Repent  ye 
therefore,  and  be  converted,  that  your  sins  may 
be  blotted  out,  and  that"  the  times  of  refresh- 


'  Acts  ii.  30-37. 

8  Acts  ii.  37,  38. 

9  Acts  iii.  6,  etc. 

'°  These  interpolations  are  also  found  in  the  Codex  Bezse. 

"  "  F,t  veniant"  in  Latin  text:  ottuj?  av  tKBuxriv  in  Greek.  The 
translation  of  these  Greek  words  by  "  when  .  .  .  come,"  is  one  of 
the  most  glaring  errors  in  the  authorized  English  version. 


IRENyEUS   AGAINST    HERESIES. 


431 


ing  may  come  to  you  from  the  presence  of  the 
Lord  ;  and  He  shall  send  Jesus  Christ,  prepared 
for  you  beforehand,'  whom  the  heaven  must 
indeed  receive  until  the  times  of  the  arrange- 
ment^ of  all  things,  of  which  God  hath  spoken 
by  His  holy  prophets.  For  Moses  truly  said 
unto  our  fathers,  Your  Lord  God  shall  raise  up 
to  you  a  Prophet  from  your  brethren,  like  unto 
me  ;  Him  shall  ye  hear  in  all  things  whatsoever 
He  shall  say  unto  you.  And  it  shall  come  to 
pass,  that  every  soul,  whosoever  will  not  hear 
that  Prophet,  shall  be  destroyed  from  among  the 
people.  And  all  [the  prophets]  from  Samuel, 
and  henceforth,  as  many  as  have  spoken,  have 
likewise  foretold  of  these  days.  Ye  are  the  chil- 
dren of  the  prophets,  and  of  the  covenant  which 
God  made  with  our  fathers,  saying  unto  Abra- 
ham, And  in  thy  seed  shall  all  the  kindreds  of 
the  earth  be  blessed.  Unto  you  first,  God,  hav- 
ing raised  up  His  Son,  sent  Him  blessing  you, 
that  each  may  turn  himself  from  his  iniquities."^ 
Peter,  together  with  John,  preached  to  them 
this  plain  message  of  glad  tidings,  that  the  prom- 
ise which  God  made  to  the  fathers  had  been 
fulfilled  by  Jesus ;  not  certainly  proclaiming 
another  god,  but  the  Son  of  God,  who  also  was 
made  man,  and  suffered ;  thus  leading  Israel 
into  knowledge,  and  through  Jesus  preaching 
the  resurrection  of  the  dead,+  and  showing,  that 
whatever  the  prophets  had  proclaimed  as  to  the 
suffering  of  Christ,  these  had  God  fulfilled. 

4.  For  this  reason,  too,  when  the  chief  priests 
were  assembled,  Peter,  full  of  boldness,  said  to 
them,  "  Ye  rulers  of  the  people,  and  elders  of 
Israel,  if  we  this  day  be  examined  by  you  of  the 
good  deed  done  to  the  impotent  man,  by  what 
means  he  has  been  made  whole  ;  be  it  known  to 
you  all,  and  to  ail  the  people  of  Israel,  that  by 
the  name  of  Jesus  Christ  of  Nazareth,  whom  ye 
crucified,  whom  God  raised  from  the  dead,  even 
by  Him  doth  this  man  stand  here  before  you 
whole.  This  is  the  stone  which  was  set  at  nought 
of  you  builders,  which  is  become  the  head-stone 
of  the  corner.  [Neither  is  there  salvation  in 
any  other :  for]  there  is  none  other  name  under 
heaven,  which  is  given  to  men,  whereby  we  must 
be  saved."  5  Thus  the  apostles  did  not  change 
God,  but  preached  to  the  people  that  Christ 
was  Jesus  the  crucified  One,  whom  the  same 
God  that  had  sent  the  prophets,  being  God 
Himself,  raised  up,  and  gave  in  Him  salvation 
to  men. 

5.  They  were  confounded,  therefore,  both  by 
this  instance  of  healing  ("  for  the  man  was  above 
forty  years  old  on  whom  this  miracle  of  healing 


'  Irenaeus,  like  the  majority  of  the  early  authorities,  manifestly  read 
rpoKeyfipicTMf  I'oi'  instead  of  npoKeKrjpvy/j.n'Ov,  as  in  texius  receptus. 
^  Dispositionis. 
3  Acls  iii.  12,  etc. 
*  Acts  iv.  2. 
s  Acts  iv.  8,  etc. 


took  place  "^),  and  by  the  doctrine  of  the  apos- 
tles, and  by  the  exposition  of  the  prophets,  when 
the  chief  priests  had  sent  away  Peter  and  John. 
[These  latter]  returned  to  the  rest  of  their  fel- 
low-aposdes  and  disciples  of  the  Lord,  that  is, 
to  the  Church,  and  related  what  had  occurred, 
and  how  courageously  they  had  acted  in  the 
name  of  Jesus.  The  whole  Church,  it  is  then 
said,  "  when  they  had  heard  that,  lifted  up  the 
voice  to  God  with  one  accord,  and  said.  Lord, 
Thou  art  God,  which  hast  made  heaven,  and 
earth,  and  the  sea,  and  all  that  in  them  is  ;  who, 
through  the  Holy  Ghost,''  by  the  mouth  of  our 
father  David,  Thy  servant,  hast  said,  Why  did 
the  heathen  rage,  and  the  people  imagine  vain 
things?  The  kings  of  the  earth  stood  up,  and 
the  rulers  were  gathered  together  against  the 
Lord,  and  against  His  Christ.  For  of  a  truth, 
in  this  city,^  against  Thy  holy  Son  Jesus,  whom 
Thou  haijt  anomted,  both  Herod  and  Pontius 
Pilate,  with  the  Gentiles,  and  the  people  of 
Israel,  were  gathered  together,  to  do  whatsoever 
Thy  hand  and  Thy  counsel  determined  before 
to  be  done."  9  These  [are  the]  voices  of  the 
Church  from  which  every  Church  had  its  origin ; 
these  are  the  voices  of  the  metropolis  of  the  citi- 
zens of  the  new  covenant ;  these  are  the  voices 
of  the  apostles  ;  these  are  voices  of  the  disciples 
of  the  Lord,  the  truly  perfect,  who,  after  the  as- 
sumption of  the  Lord,  were  perfected  by  the 
Spirit,  and  called  upon  the  God  who  made  heav- 
en, and  earth,  and  the  sea,  —  who  was  announced 
by  the  prophets,  —  and  Jesus  Christ  His  Son, 
whom  God  anointed,  and  who  knew  no  other 
[God].  For  at  that  time  and  place  there  was_ 
neither  Valentinus,  nor  Marcion,  nor  the  rest  of 
these  subverters  [of  the  truth],  and  their  adher- 
ents. Wherefore  God,  the  Maker  of  all  things, 
heard  them.  For  it  is  said,  "  The  place  was 
shaken  where  they  were  assembled  together ; 
and  they  were  all  filled  with  the  Holy  Ghost,  and 
they  spake  the  word  of  God  with  boldness  "  '°  to 
everyone  that  was  willing  to  believe."  "And 
with  great  power,"  it  is  added,  *'  gave  the  apos- 
tles witness  of  the  resurrection  of  the  Lord 
Jesus,"  '^  saying  to  them,  "The  God  of  our  fathers 
raised  up  Jesus,  whom  ye  seized  and  slew,  hang- 
ing [Him]  upon  a  beam  of  wood  :  Him  hath 
God  raised  up  by  His  right  hand  '^  to  be  a  Prince 
and  Saviour,  to  give  repentance  to  Israel,  and 


6  Acts  iv.  22. 

7  These  words,  though  not  in  texius  receptus,  are  found  in  some 
ancient  MSS.  and  versions;  but  not  the  words  "  our  father,"  which 
follow. 

8  "  In  hac  civitate"  are  words  not  represented  in  the  textus  re- 
cefiius,  but  have  a  place  in  all  modern  critical  editions  of  the  New 
Testament. 

9  Acts  iv.  24,  etc. 
'°  Acts  iv.  31. 

"  The  Latin  is,  "  ut  convertat  se  unusquisque." 

'-  Acts  iv.  33. 

'3  This  is  following  Grabe's  emendation  of  the  text.  The  old 
Latin  reads  "  gloria  sua,"  the  translator  having  evidently  mistaken 
iefio  for  5of p. 


43  2 


IREN^US    AGAINST    HERESIES. 


forgiveness  of  sins.  And  we  are  in  this  witnesses 
of  these  words  ;  as  also  is  the  Holy  Ghost,  whom 
God  hath  given  to  them  that  believe  in  Him."  ' 
"  And  daily,"  it  is  said,  "  in  the  temple,  and  from 
house  to  house,  they  ceased  not  to  teach  and 
preach  Christ  Jesus,"  ^  the  Son  of  God.  For 
this  was  the  knowledge  of  salvation,  which  ren- 
ders those  who  acknowledge  His  Son's  advent 
perfect  towards  God. 

6.  But  as  some  of  these  men  impudently  as- 
sert that  the  apostles,  when  preaching  among  the 
Jews,  could  not  declare  to  them  another  god 
besides  Him  in  whom  they  (their  hearer«;3)  be- 
lieved, we  say  to  them,  that  if  the  apostles  used 
to  speak  to  people  in  accordance  with  the  opin- 
ion instilled  into  them  of  old,  no  one  learned  the 
truth  from  them,  nor,  at  a  much  earlier  date, 
from  the  Lord  ;  for  they  say  that  He  did  Him- 
self speak  after  the  same  fashion.  Wherefore 
neither  do  these  men  themselves  know  the  truth  ; 
but  since  such  was  their  opinion  regarding  God, 
they  had  just  received  doctrine  as  they  were  able 
to  hear  it.  According  to  this  manner  of  speak- 
ing, therefore,  the  rule  of  truth  can  be  with  no- 
body ;  but  all  learners  will  ascribe  this  practice 
to  all  [teachers] ,  that  just  as  every  person  thought, 
and  as  far  as  his  capability  extended,  so  was  also 
the  language  addressed  to  him.  But  the  advent 
of  the  Lord  will  appear  superfluous  and  useless, 
if  He  did  indeed  come  intending  to  tolerate 
and  to  preserve  each  man's  idea  regarding  God 
rooted  in  him  from  of  old.  Besides  this,  also, 
it  was  a  much  heavier  task,  that  He  whom  the 
Jews  had  seen  as  a  man,  and  had  fastened  to  the 
cross,  should  be  preached  as  Christ  the  Son  of 
God,  their  eternal  King.  Since  this,  however, 
was  so,  they  certainly  did  not  speak  to  them  in 
accordance  with  their  old  belief.  For  they,  who 
told  them  to  their  face  that  they  were  the  slay- 
ers of  the  Lord,  would  themselves  also  much 
more  boldly  preach  that  Father  who  is  above  the 
Demiurge,  and  not  what  each  individual  bid 
himself  believe  [respecting  God]  ;  and  the  sin 
was  much  less,  if  indeed  they  had  not  fastened 
to  the  cross  the  superior  Saviour  (to  whom  it  be- 
hoved them  to  ascend),  since  He  was  impassible. 
For,  as  they  did  not  speak  to  the  Gentiles  in 
compliance  with  their  notions,  but  told  them  with 
boldness  that  their  gods  were  no  gods,  but  the 
idols  of  demons  ;  so  would  they  in  like  manner 
have  preached  to  the  Jews,  if  tliey  had  known 
another  greater  or  more  perfect  Father,  not  nour- 
ishing nor  strengthening  the  untrue  opinion  of 
these  men  regarding  God.  Moreover,  while  de- 
stroying the  error  of  the  Gentiles,  and  bearing 
them  away  from  their  gods,  they  did  not  certainly 
induce  another  error  upon  them  ;  but,  removing 


'  Acts  V.  30. 
*  Acts  V.  42. 
3  These  words  have  apparently  been  omitted  through  inadvertence. 


those   which  were   no   gods,  they   pointed   out 
Him  who  alone  was  God  and  the  true  Father. 

7.  From  the  words  of  Peter,  therefore,  which 
he  addressed  in  Caesarea  to  Cornelius  the  centu- 
rion, and  those  Gentiles  with  him,  to  whom  the 
word  of  God  was  first  preached,  we  can  under- 
stand what  the  apostles  used  to  preach,  the 
nature  of  their  preaching,  and  their  idea  with 
regard  to  God.  Eor  this  Cornelius  was,  it  is 
said,  "  a  devout  man,  and  one  who  feared  God 
with  all  his  house,  giving  much  alms  to  the  peo- 
ple, and  praying  to  God  always.  He  saw  there- 
fore, about  the  ninth  hour  of  the  day,  an  angel 
of  God  coming  in  to  him,  and  saying,  Thine 
alms  are  come  up  for  a  memorial  before  God. 
Wherefore  send  to  Simon,  who  is  called  Peter."  + 
But  when  Peter  saw  the  vision,  in  which  the 
voice  from  heaven  said  to  him,  "  What  God  hath 
cleansed,  that  call  not  thou  common,"  s  this 
happened  [to  teach  him]  that  the  God  who  had, 
through  the  law,  distinguished  between  clean 
and  unclean,  was  He  who  had  purified  the  Gen- 
tiles through  the  blood  of  His  Son  —  He  whom 
also  Cornelius  worshipped ;  to  whom  Peter, 
coming  in,  said,  "  Of  a  truth  I  perceive  that 
God  is  no  respecter  of  persons  :  but  in  every 
nation,  he  that  feareth  Him,  and  worketh  right- 
eousness, is  acceptable  to  Him."  ^  He  thus 
clearly  indicates,  that  He  whom  Cornelius  had 
previously  feared  as  God,  of  whom  he  had  heard 
through  the  law  and  the  prophets,  for  whose 
sake  also  he  used  to  give  alms,  is,  in  truth,  God. 
the  knowledge  of  the  Son  was,  however,  wanting 
to  him;  therefore  did  [Peter]  add,  "The  word, 
ye  know,  which  was  published  throughout  all 
Judea,  beginning  from  Galilee,  after  the  baptism 
which  John  preached,  Jesus  of  Nazareth,  how 
God  anointed  Him  with  the  Holy  Ghost,  and  with 
power  ;  who  went  about  doing  good,  and  healing 
all  that  were  oppressed  of  the  devil ;  for  God 
was  with  Him.  And  we  are  witnesses  of  all  those 
things  which  He  did  both  in  the  land  of  the 
Jews  and  in  Jerusalem ;  whom  they  slew,  hang- 
ing Him  on  a  beam  of  wood  :  Him  God  raised 
up  the  third  day,  and  showed  Him  openly ;  not 
to  all  the  people,  but  unto  us,  witnesses  chosen 
before  of  God,  who  did  eat  and  drink  with  Him 
after  the  resurrection  from  the  dead.  And  He 
commanded  us  to  preach  unto  the  people,  and 
to  testify  that  it  is  He  which  was  ordained  of 
God  to  be  the  Judge  of  quick  and  dead.  To 
Him  give  all  the  prophets  witness,  that,  through 
His  name,  every  one  that  believeth  in  Him  does 
receive  remission  of  sins."  ^  The  apostles, 
therefore,  did  preach  the  Son  of  God,  of  whom 
men  were  ignorant ;  and  His  advent,  to  those 


*  Acts  X.  1-5. 
5  Acts  X.  15. 
*>  Acts  X.  34,  33. 
7  Acts  X.  37-44. 


IREN^US   AGAINST    HERESIES. 


43: 


who  had  been  already  instnicted  as  to  God ; 
but  they  did  not  bring  in  another  god.  For  if 
Peter  had  known  any  such  thing,  he  would  have 
preached  freely  to  the  (ientiles,  that  the  God  of 
the  jews  was  indeed  one,  but  the  God  of  the 
Christians  another ;  and  all  of  them,  doubtless, 
being  awe-struck  because  of  the  vision  of  the 
angel,  would  have  believed  whatever  he  told 
them.  ]iut  it  is  evident  from  Peter's  words 
that  he  did  indeed  still  retain  the  God  who  was 
already  known  to  them  ;  but  he  also  bare  wit- 
ness to  them  that  Jesus  Christ  was  the  Son  of 
God,  the  Judge  of  quick  and  dead,  into  whom 
he  did  also  command  them  to  be  baptized  for 
the  remission  of  sins  ;  and  not  this  alone,  but  he 
witnessed  that  Jesus  was  Himself  the  Son  of  God, 
who  also,  having  been  anointed  with  the  Holy 
Spirit,  is  called  Jesus  Christ.  And  He  is  the 
same  being  that  was  born  of  Mary,  as  the  testi- 
mony of  Peter  implies.  Can  it  really  be,  that 
Peter  was  not  at  that  time  as  yet  in  possession 
of  the  perfect  knowledge  which  these  men  dis- 
covered afterwards  ?  According  to  them,  there- 
fore, Peter  was  imperfect,  and  the  rest  of  the 
apostles  were  imperfect ;  and  so  it  would  be 
fitting  that  they,  coming  to  life  again,  should 
become  disciples  of  these  men,  in  order  that 
they  too  might  be  made  perfect.  But  this  is 
truly  ridiculous.  These  men,  in  fact,  are  proved 
to  be  not  disciples  of  the  apostles,  but  of  their 
own  wicked  notions.  To  this  cause  also  are 
due  the  various  opinions  which  exist  among 
them,  inasmuch  as  each  one  adopted  error  just 
as  he  was  capable  '  [of  embracing  it].  But  the 
Church  throughout  all  the  world,  having  its 
origin  firm  from  the  apostles,  perseveres  in  one 
and  the  same  opinion  with  regard  to  God  and 
His  Son. 

8.  But  again :  Whom  did  Philip  preach  to  the 
eunuch  of  the  queen  of  the  Ethiopians,  returning 
from  Jerusalem,  and  reading  Esaias  the  prophet, 
when  he  and  this  man  were  alone  together? 
\Vas  it  not  He  of  whom  the  prophet  spoke  : 
"  He- was  led  as  a  sheep  to  the  slaughter,  and  as 
a  lamb  dumb  before  the  shearer,  so  He  opened 
not  the  mouth?"  "  But  who  shall  declare  His 
nativity?  for  His  life  shall  be  taken  away  from 
the  earth."  -  [Philip  declared]  that  this  was 
Jesus,  and  that  the  Scripture  was  fulfilled  in 
Him  ;  as  did  also  the  believing  eunuch  himself: 
and,  immediately  requesting  to  be  baptized,  he 
said,  "  I  believe  Jesus  Christ  to  be  the  Son  of 
God."  3  This  man  was  also  sent  into  the  regions 
of  Ethiopia,  to  preach  what  he  had  himself  be- 
lieved, that  there  was  one  God  preached  by  the 
prophets,  but  that  the  Son  of  this  [God]   had 


'  Quemadinodtim  capiebat ;  perhaps,  "just  as  it  presented  itself 
to  him." 

2  Acts  viii.  32;   Isa.  liii.  7,  8. 

3  Acts  viii.  37. 


already  made  [His]  appearance  in  human  nature 
{secuiidian  /lof/iinetn),  and  had  been  led  as  a 
sheep  to  the  slaughter  ;  and  all  the  other  state- 
ments which  the  prophets  made  regarding  .Him. 
9.  Paul  himself  also  —  after  that  the  Eord 
spoke  to  him  out  of  heaven,  and  showed  him 
that,  in  persecuting  His  disciples,  he  persecuted 
his  own  Lord,  and  sent  Ananias  to  him  that 
he  might  recover  his  sight,  and  be  baptized  — 
"  preached,"  it  is  said,  "Jesus  in  the  synagogues 
at  Damascus,  with  all  freedom  of  speech,  that 
this  is  the  Son  of  God,  the  Christ."  ■♦  This  is 
the  mystery  which  he  says  was  made  known  to 
him  by  revelation,  that  He  who  suffered  under 
Pontius  Pilate,  the  same  is  Lord  of  all,  and  King, 
and  God,  and  Judge,  receiving  power  from  Him 
who  is  the  God  of  all,  because  He  became 
"  obedient  unto  death,  even  the  death  of  the 
cross."  5  And  inasmuch  as  this  is  true,  when 
preaching  to  the  Athenians  on  the  Areopagus  — 
where,  no  Jews  being  present,  he  had  it  in  his 
power  to  preach  God  with  freedom  of  speech  — ■ 
he  said  to  them  :  "  God,  who  made  the  world, 
and  all  things  therein.  He,  being  Lord  of  heaven 
and  earth,  dwelleth  not  in  temples  made  with 
hands  ;  neither  is  He  touched  ^  by  men's  hands, 
as  though  He  needed  anything,  seeing  He  giveth 
to  all  life,  and  breath,  and  all  things ;  who  hath 
made  from  one  blood  the  whole  race  of  men  to 
dwell  upon  the  face  of  the  whole  earth, ^  pre- 
determining the  times  according  to  the  boundary 
of  their  habitation,  to  seek  the  Deity,  if  by  any 
means  they  might  be  able  to  track  Him  out,  or 
find  Him,  although  He  be  not  far  from  each  of 
us.  For  in  Him  we  live,  and  move,  and  have 
our  being,  as  certain  men  of  your  own  have  said, 
For  we  are  also  His  offspring.  Inasmuch,  then, 
as  we  are  the  offspring  of  God,  we  ought  not  to 
think  that  the  Deity  is  like  unto  gold  or  silver, 
or  stone  graven  by  art  or  man's  device.  There- 
fore God,  winking  at  the  times  of  ignorance, 
does  now  command  all  men  everywhere  to  turn 
to  Him  with  repentance  ;  because  He  hath  ap- 
pointed a  day,  on  which  the  world  shall  be  judged 
in  righteousness  by  the  man  Jesus  ;  whereof  He 
hath  given  assurance  by  raising  Him  from  the 
dead."  ^  Now  in  this  passage  he  does  not  only 
declare  to  them  God  as  the  Creator  of  the  world, 
no  Jews  being  present,  but  that  He  did  also 
make  one  race  of  men  to  dwell  upon  all  the 
earth  ;  as  also  Moses  declared  :  "  When  the  Most 
High  divided  the  nations,  as  He  scattered  the 
sons  of  Adam,  He  set  the  bounds  of  the  nations 
after  the  number  of  the  angels  of  God ;  "^  but 


*  Acts  ix.  20. 

5  Phil.  ii.  8. 

^  Latin  translation,  iractatur ;  which  Har\'ey  thinks  affords  a 
conclusive  proof  that  Irenaeus  occasionally  quotes  Scripture  by  re- 
translating from  the  Syriac. 

7  It  win  be  obser\'ed  that  Scripture  is  here  very  loosely  quoted. 

8  Acts  xvii.  24,  etc. 

9  Deut.  xxxii.  8  [LXX.J. 


434 


IREN^US    AGAINST    HERESIES. 


that  people  which  beheves  in  God  is  not  now 
under  the  power  of  angels,  but  under  the  Lord's 
[rule].  "For  His  people  Jacob  was  made  the 
portion  of  the  Lord,  Israel  the  cord  of  His  inherit- 
ance." '  And  again,  at  Lystra  of  Lycia  (Lycao- 
nia),  when  Paul  was  with  Barnabas,  and  in  the 
name  of  our  Lord  Jesus  Christ  had  made  a  man 
to  walk  who  had  been  lame  from  his  birth,  and 
when  the  crowd  wished  to  honour  them  as  gods 
because  of  the  astonishing  deed,  he  said  to  them  : 
"  We  are  men  like  unto  you,  preaching  to  you 
God,  that  ye  may  be  turned  away  from  these  vain 
idols  to  [serve]  the  living  God,  who  made  heaven, 
and  earth,  and  the  sea,  and  all  things  that  are 
therein ;  who  in  times  past  suffered  all  nations 
to  walk  in  their  own  ways,  although  He  left  not 
Himself  without  witness,  performing  acts  of  good- 
ness, giving  you  rain  from  heaven,  and  fruitful 
seasons,  filling  your  hearts  with  food  and  glad- 
ness."^ But  that  all  his  Epistles  are  consonant 
to  these  declarations,  I  shall,  when  expound- 
ing the  apostle,  show  from  the  Epistles  them- 
selves, in  the  right  place.  But  while  I  bring 
out  by  these  proofs  the  truths  of  Scripture,  and 
set  forth  briefly  and  compendiously  things  which 
are  stated  in  various  ways,  do  thou  also  attend 
to  them  with  patience,  and  not  deem  them  pro- 
lix ;  taking  this  into  account,  that  proofs  [of  the 
things  which  are]  contained  in  the  Scriptures 
cannot  be  shown  except  from  the  Scriptures 
themselves. 

lo.  And  still  further,  Stephen,  who  was  chosen 
the  first  deacon  by  the  apostles,  and  who,  of  all 
men,  was  the  first  to  follow  the  footsteps  of  the 
martyrdom  of  the  Lord,  being  the  first  that  was 
slain  for  confessing  Christ,  speaking  boldly  among 
the  people,  and  teaching  them,  says  :  "The  God 
of  glory  appeared  to  our  father  Abraham,  .  .  . 
and  said  to  him.  Get  thee  out  of  thy  country, 
and  from  thy  kindred,  and  come  into  the  land 
which  I  shall  show  thee  ;  .  .  .  and  He  removed 
him  into  this  land,  wherein  ye  now  dwell.  And 
He  gave  him  none  inheritance  in  it,  no,  not  so 
much  as  to  set  his  foot  on ;  yet  He  promised 
that  He  would  give  it  to  him  for  a  possession, 
and  to  his  seed  after  him.  .  .  .  And  God  spake 
on  this  wise.  That  his  seed  should  sojourn  in  a 
strange  land,  and  should  be  brought  into  bond- 
age, and  should  be  evil-entreated  four  hundred 
years ;  and  the  nation  whom  they  shall  serve 
will  I  judge,  says  the  Lord.  And  after  that  shall 
they  come  forth,  and  serve  me  in  this  place. 
And  He  gave  him  the  covenant  of  circumcision  : 
and  so  [Abraham]  begat  Isaac." ^  And  the  rest 
of  his  words  announce  the  same  God,  who  was 
with  Joseph  and  with  the  patriarchs,  and  who 
spake  with  Moses. 


■  Deut.  xxxii.  9. 
^  Acts  xiv.  15-17. 
*  Acts  vii.  a-8. 


1 1 .  And  that  the  whole  range  of  the  doctrine 
of  the  apostles  proclaimed  one  and  the  same 
God,  who  removed  Abraham,  who  made  to  him 
the  promise  of  inheritance,  who  in  due  season 
gave  to  him  the  covenant  of  circumcision,  who 
called  his  descendants  out  of  Egypt,  preserved 
outwardly  by  circumcision  —  for  he  gave  it  as  a 
sign,  that  they  might  not  be  like  the  Egyptians 
—  that  He  was  the  Maker  of  all  things,  that  He 
was  the  Father  of  our  Lord  Jesus  Christ,  that  He 
was  the  God  of  glory,  —  they  who  wish  may  learn 
from  the  very  words  and  acts  of  the  apostles,  and 
may  contemplate  the  fact  that  this  God  is  one, 
above  whom  is  no  other.  But  even  if  there  were 
another  god  above  Him,  we  should  say,  upon 
[instituting]  a  comparison  of  the  quantity  [of 
the  work  done  by  each],  that  the  latter  is  supe- 
rior to  the  former.  For  by  deeds  the  better  man 
appears,  as  I  have  already  remarked  ;  ^  and,  in- 
asmuch as  these  men  have  no  works  of  their 
father  to  adduce,  the-  latter  is  shown  to  be  God 
alone.  But  if  any  one,  "  doting  about  ques- 
tions," 5  do  imagine  that  what  the  apostles  have 
declared  about  God  should  be  allegorized,  let 
him  consider  my  previous  statements,  in  which 
I  set  forth  one  God  as  the  Founder  and  Maker 
of  all  things,  and  destroyed  and  laid  bare  their 
allegations ;  and  he  shall  find  them  agreeable  to 
the  doctrine  of  the  apostles,  and  so  to  maintain 
what  they  used  to  teach,  and  were  persuaded  of, 
that  there  is  one  God,  the  Maker  of  all  things. 
And  when  he  shall  have  divested  his  mind  of 
such  error,  and  of  that  blasphemy  against  God 
which  it  implies,  he  will  of  himself  find  reason 
to  acknowledge  that  both  the  Mosaic  law  and 
the  grace  of  the  new  covenant,  as  both  fitted  for 
the  times  [at  which  they  were  given],  were  be- 
stowed by  one  and  the  same  God  for  the  benefit 
of  the  human  race. 

12.  For  all  those  who  are  of  a  perverse  mind, 
having  been  set  against  the  Mosaic  legislation, 
judging  it  to  be  dissimilar  and  contrary  to  the 
doctrine  of  the  Gospel,  have  not  applied  them- 
selves to  investigate  the  causes  of  tiie  difference 
of  each  covenant.  Since,  therefore,  they  have 
been  deserted  by  the  paternal  love,  and  puffed 
up  by  Satan,  being  brought  over  to  the  doctrine 
of  Simon  Magus,  they  have  apostatized  in  their 
opinions  from  Him  who  is  God,  and  imagined 
that  they  have  themselves  discovered  more  than 
the  aposdes,  by  finding  out  another  god  ;  and 
[maintained]  that  the  apostles  preached  the 
Gospel  still  somewhat  under  the  influence  of 
Jewish  opinions,  but  that  they  themselves  are 
purer  [in  doctrine],  and  more  intelligent,  than 
the  apostles.  Wherefore  also  Marcion  and  his 
followers  have  betaken  themselves  to  mutilating 
the  Scriptures,  not  acknowledging  some  books 

4  Book  ii.  ch.  XXX.  2. 

5  1  Tim.  vi.  4. 


IREN^US   AGAINST   HERESIES. 


435 


at  all ;  and,  curtailing  the  Gospel  according  to 
Luke  and  the  Epistles  of  Paul,  they  assert  that 
these  are  alone  authentic,  which  they  have  them- 
selves thus  shortened.  In  another  work,"  how- 
ever, I  shall,  God  granting  [me  strength],  refute 
them  out  of  these  which  they  still  retain.  But 
all  the  rest,  inflated  with  the  false  name  of 
"  knowledge,"  do  certainly  recognise  the  Scrip- 
tures ;  but  they  pervert  the  interpretations,  as  I 
have  shown  in  the  first  book.  And,  indeed,  the 
followers  of  Marcion  do  directly  blaspheme  the 
Creator,  alleging  him  to  be  the  creator  of  evils, 
[but]  holding  a  more  tolerable  ^  theory  as  to  his 
origin,  [and]  maintaining  that  there  are  two 
beings,  gods  by  nature,  differing  from  each  other, 
—  the  one  being  good,  but  the  other  evil.  Those 
from  Valentinus,  however,  while  they  employ 
names  of  a  more  honourable  kind,  and  set  forth 
that  He  who  is  Creator  is  both  Father,  and  Lord, 
and  God,  do  [nevertheless]  render  their  theory 
or  sect  more  plasphemous,  by  maintaining  that 
He  was  not  produced  from  any  one  of  those 
yEons  within  the  Pleroma,  but  from  that  defect 
which  had  been  expelled  beyond  the  Pleroma. 
Ignorance  of  the  Scriptures  and  of  the  dispensa- 
tion of  God  has  brought  all  these  things  upon 
them.  And  in  the  course  of  this  work  I  shall 
touch  upon  the  cause  of  the  difference  of  the 
covenants  on  the  one  hand,  and,  on  the  other 
hand,  of  their  unity  and  harmony. 

13.  But  that  both  the  apostles  and  their  dis- 
ciples thus  taught  as  the  Church  preaches,  and 
thus  teaching  were  perfected,  wherefore  also  they 
were  called  away  to  that  which  is  perfect  — 
Stephen,  teaching  these  truths,  when  he  was  yet 
on  earth,  saw  the  glory  of  God,  and  Jesus  on 
His  right  hand,  and  exclaimed,  "  Behold,  I  see 
the  heavens  opened,  and  the  Son  of  man  stand- 
ing on  the  right  hand  of  God."  ^  These  words 
he  said,  and  was  stoned  ;  and  thus  did  he  fulfil 
the  perfect  doctrine,  copying  in  every  respect 
the  Leader  of  martyrdom,  and  praying  for  those 
who  were  slaying  him,  in  these  words  :  "  Lord, 
lay  not  this  sin  to  their  charge."  Thus  were 
they  perfected  who  knew  one  and  the  same  God, 
who  from  beginning  to  end  was  present  with 
mankind  in  the  various  dispensations ;  as  the 
prophet  Hosea  declares  :  "  I  have  filled  up  vis- 
ions, and  used  similitudes  by  the  hands  of  the 
prophets."  ■*  Those,  therefore,  who  delivered  up 
their  souls  to  death  for  Christ's  Gospel  —  how 
could  they  have  spoken  to  men  in  accordance 
with  old-established  opinion?  If  this  had  been 
the  course  adopted  by  them,  they  should  not 
have  suffered ;  but  inasmuch  as  they  did  preach 


'  No  reference  is  m-ide  to  this  promised  work  in  the  writings  of 
his  successors.     Probably  it  never  was  undertaken. 

~  Most  of  the  MSS.  re.id  "  intolerabihorem,"  but  one  reads  as 
above,  and  is  followed  by  all  the  editors. 

3  Acts  vii.  56. 

*  Hos.  xii.  10. 


things  contrary  to  those  persons  who  did  not 
assent  to  the  truth,  for  that  reason  they  suffered. 
It  is  evident,  therefore,  that  they  did  not  relin- 
(juish  the  truth,  but  with  all  boldness  preached 
to  the  Jews  and  Greeks.  To  the  Jews,  indeed, 
[they  proclaimed]  that  the  Jesus  who  was  cruci- 
fied by  them  was  the  Son  of  God,  the  Judge  of 
quick  and  dead,  and  that  He  has  received  from 
His  Father  an  eternal  kingdom  in  Israel,  as  I 
have  pointed  out ;  but  to  the  Greeks  they 
j)reached  one  God,  w-ho  made  all  things,  and 
Jesus  Christ  His  Son. 

14.  This  is  shown  in  a  still  clearer  light  from 
the  letter  of  the  apostles,  which  they  forwarded 
neither  to  the  Jews  nor  to  the  Greeks,  but  to 
those  who  from  the  Gentiles  believed  in  Christ, 
confirming  their  faith.  For  when  certain  men 
had  come  down  from  Judea  to  Antioch  —  where 
also,  first  of  all,  the  Lord's  disciples  were  called 
Christians,  because  of  their  faith  in  Christ  —  and 
sought  to  persuade  those  who  had  believed  on 
the  Lord  to  be  circumcised,  and  to  perform 
other  things  after  the  observance  of  the  law  ; 
and  when  Paul  and  Barnabas  had  gone  up  to 
Jerusalem  to  the  apostles  on  account  of  this 
question,  and  the  whole  Church  had  convene* I 
together,  Peter  thus  addressed  them  :  '•  Men, 
brethren,  ye  know  how  that  from  the  days  of 
old  God  made  choice  among  you,  that  the  Gen- 
tiles by  my  mouth  should  hear  the  word  of  the 
Gospel,  and  believe.  Aixl  God,  the  Searcher 
of  the  heart,  bare  them  witness,  giving  them  the 
Holy  Ghost,  even  as  to  us  ;  and  put  no  difference 
between  us  and  them,  purifying  their  hearts  by 
faith.  Now  therefore  why  tempt  ye  God,  to 
impose  a  yoke  upon  the  neck  of  the  disciples, 
which  neither  our  fathers  nor  we  were  able  to 
bear?  But  we  believe  that,  through  the  grace 
of  our  Lord  Jesus  Christ,  we  are  to  be  saved, 
even  as  they."  5  After  him  James  spoke  as  fol- 
lows :  "  Men,  brethren,  Simon  hath  declared  how 
God  did  purpose  to  take  from  among  the  Gen- 
tiles a  people  for  His  name.  And  thus*"  do  the 
words  of  the  prophets  agree,  as  it  is  written,  .\fter 
this  I  will  return,  and  will  build  again  the  taber- 
nacle of  David,,  which  is  fallen  down  ;  and  I  will 
build  the  ruins  thereof,  and  I  will  set  it  up  :  that 
the  residue  of  men  may  seek  after  the  Lord,  and 
all  the  Gentiles,  among  whom  my  name  has 
been  invoked,  saith  the  Lord,  doing  these  things.' 
Known  from  eternity  is  His  work  to  God.  W'here- 
fore  I  for  my  part  give  judgment,  that  we  trouble 
not  them  who  from  among  the  Gentiles  are  turned 
to  God  :  but  that  it  be  enjoined  them,  that  they 


5  Acts  XV.  15,  etc. 

6  Irenseus  manifestly  read  ovtio?  forTouTto,  and  in  this  he  agrees 
with  Codex  Beza;.  We  may  remark,  once  for  all,  that  in  the  varia- 
tions from  the  received  text  of  the  New  Testament  which  occur  in  our 
author,  his  quotations  are  very  often  in  accordance  with  the  readings 
of  the  Cambridge  MS. 

7  Amos  ix.  II,  12. 


436 


IREN^US   AGAINST   HERESIES. 


do  abstain  from  the  vanities  of  idols,  and  from 
fornication,  and  from  blood ;  and  whatsoever ' 
they  wish  not  to  be  done  to  themselves,  let  them 
not  do  to  others."  2  And  when  these  things  had 
been  said,  and  all  had  given  their  consent,  they 
wrote  to  them  after  this  manner  :  "  The  apostles, 
and  the  presbyters,  [and]  the  brethren,  unto  those 
brethren  from  among  the  Gentiles  who  are  in 
Antioch,  and  Syria,  and  Cilicia,  greeting :  For- 
asmuch as  we  have  heard  that  certain  persons 
going  out  from  us  have  troubled  you  with  words, 
subverting  your  souls,  saying,  Ye  must  be  cir- 
cumcised, and  keep  the  law ;  to  whom  we  gave 
no  such  commandment :  it  seemed  good  unto 
us,  being  assembled  with  one  accord,  to  send 
chosen  men  unto  you  with  our  beloved  Barnabas 
and  Paul ;  men  who  have  delivered  up  their  soul 
for  the  name  of  our  Lord  Jesus  Christ.  We  have 
sent  therefore  Judas  and  Silas,  that  they  may 
declare  our  opinion  by  word  of  mouth.  For  it 
seemed  good  to  the  Holy  Ghost,  and  to  us,  to 
lay  upon  you  no  greater  burden  than  these  neces- 
sary things  ;  that  ye  abstain  from  meats  offered 
to  idols,  and  from  blood,  and  from  fornication  ; 
and  whatsoever  ye  do  not  wish  to  be  done  to 
you,  do  not  ye  to  others  :  from  which  preserving 
yourselves,  ye  shall  do  well,  walking  ^  in  the  Holy 
Spirit."  From  all  these  passages,  then,  it  is  evi- 
dent that  they  did  not  teach  the  existence  of 
another  Father,  but  gave  the  new  covenant  of 
liberty  to  those  who  had  lately  believed  in  God 
by  the  Holy  Spirit.  But  they  clearly  indicated, 
from  the  nature  of  the  point  debated  by  them, 
as  to  whether  or  not  it  were  still  necessary  to 
circumcise  the  disciples,  that  they  had  no  idea 
of  another  god. 

15.  Neither  [in  that  case]  would  they  have 
had  such  a  terror  with  regard  to  the  first  cove- 
nant, as  not  even  to  have  been  willing  to  eat  with 
the  Gentiles.  For  even  Peter,  although  he  had 
been  sent  to  instruct  them,  and  had  been  con- 
strained by  a  vision  to  that  effect,  spake  never- 
theless with  not  a  little  hesitation,  saying  to  them  : 
"  Ye  know  how  it  is  an  unlawful  thing  for  a  man 
that  is  a  Jew  to  keep  company  with,  or  to 
come  unto,  one  of  another  nation  ;  but  God  hath 
sliown  me  that  I  should  not  call  any  man  common 
or  unclean.  Therefore  came  I  without  gainsay- 
ing ;  "  •*  indicating  by  these  words,  that  he  would 
not  have  come  to  them  unless  he  had  been  com- 
manded. Neither,  for  a  like  reason,  would  he 
have  given  them  l)aptism  so  readily,  had  he  not 
heard  them  pro]>hesying  when  the  Holy  Ghost 
rested  upon  them.  And  therefore  did  he  ex- 
claim, "  Can  any  man  forbid  water,  that  these 


■  This  addition  is  also  found  in  Codex  Bezai,  and  in  Cyprian  and 
others. 

-  Acts  XV,   14,  etc. 

3  Another  addition,  also  found  in  the  Codex  Bcza;,  and  in  Tertul- 
lian. 

*  Acts  X.  28,  29. 


should  not  be  baptized,  who  have  received  the 
Holy  Ghost  as  well  as  we  ?  "  5  He  persuaded,  at 
the  same  time,  those  that  were  with  him,  and 
pointed  out  that,  unless  the  Holy  Ghost  had 
rested  upon  them,  there  might  have  been  some 
one  who  would  have  raised  objections  to  their 
baptism.  And  the  apostles  who  were  with  James 
allowed  the  Gentiles  to  act  freely,  yielding  us  up 
to  the  Spirit  of  God.  But  they  themselves,  while 
knowing  the  same  God,  continued  in  the  ancient 
observances  ;  so  that  even  Peter,  fearing  also  lest 
he  might  incur  their  reproof,  although  formerly 
eating  with  the  Gentiles,  because  of  the  vision, 
and  of  the  Spirit  who  had  rested  upon  them, 
yet,  when  certain  persons  came  from  James, 
withdrew  himself,  and  did  not  eat  with  them. 
And  Paul  said  that  Barnabas  likewise  did  the 
same  thing.''  Thus  did  the  apostles,  whom  the 
Lord  made  witnesses  of  every  action  and  of  every 
doctrine  —  for  upon  all  occasions  do  we  find 
Peter,  and  James,  and  John  present  with  Him  — 
scrupulously  act  according  to  the  dispensation  of 
the  Mosaic  law,  showing  that  it  was  from  one 
and  the  same  God  ;  which  they  certainly  never 
would  have  done,  as  I  have  already  said,  if  they 
had  learned  from  the  Lord  [that  there  existed] 
another  Father  besides  Him  who  appointed  the 
dispensation  of  the  law. 

CHAP.    XIII REFUTATION    OF    THE    OPINION,    THAT 

PAUL  WAS   THE    ONLY  APOSTLE  WHO  HAD  KNOWL- 
EDGE   OF    THE    TRUTH. 

I.  With  regard  to  those  (the  Marcionites)  who 
allege  that  Paul  alone  knew  the  truth,  and  that 
to  him  the  mystery  was  manifested  by  revelation, 
let  Paul  himself  convict  them,  when  he  says,  that 
one  and  the  same  God  wrought  in  Peter  for  the 
apostolate  of  the  circumcision,  and  in  himself  for 
the  Gentiles. 7  Peter,  therefore,  was  an  apostle  of 
that  very  God  whose  was  also  Paul ;  and  Him 
whom  Peter  preached  as  God  among  those  of 
the  circumcision,  and  likewise  the  Son  of  God,  did 
Paul  [declare]  also  among  the  Gentiles.  For 
our  Lord  never  came  to  save  Paul  alone,  nor  is 
God  so  limited  in  means,  that  He  should  have 
but  one  apostle  who  knew  the  dispensation  of 
His  Son.  And  again,  when  Paul  says,  ''  How 
beautiful  are  the  feet  of  those  bringing  glad 
tidings  of  good  things,  and  preaching  the  Gosi)el 
of  peace,"  ^  he  shows  clearly  that  it  was  not 
merely  one,  but  there  were  many  who  used  to 
preach  the  truth.  And  again,  in  the  Epistle  to 
the  Corinthians,  when  he  had  recounted  all  those 
who  had  seen  God^  after  the  resurrection,  he 


s  Acts  X.  47. 

6  Oal.  ii.  12,  13. 

7  (lal.  ii.  8. 

"  Rom    X.  15;   Isa.  Hi.  7. 

9  All  the  previous  editors  accept  the  reading  Deum  without  re- 
mark, but  Harvey  argues  that  it  must  be  regarded  as  a  mistake  for 
Dvtninum.  He  scarcely  seems,  however,  to  give  suflicient  weight  to 
the  quotation  which  immcdi.itely  follows. 


IRENi^US   AGAINST    HERESIES. 


437 


says  in  continuation,  "  But  whether  it  were  I  or 
they,  so  we  preach,  and  so  ye  beheved,  "  ■  ac- 
knowledging as  one  and  the  same,  the  preaching 
of  all  those  who  saw  God  ^  after  the  resurrection 
from  the  dead. 

2.  And  again,  the  Lord  replied  to  Philip,  who 
wished  to  behold  the  Father,  "  Have  I  been  so 
long  a  time  with  you,  and  yet  thou  hast  not 
known  Me,  Philip  ?  He  that  sees  Me,  sees  also 
the  Father ;  and  how  sayest  thou  then,  Show  us 
the  Father?  For  I  am  in  the  Father,  and  the 
Father  in  Me  ;  and  henceforth  ye  know  Him, 
and  have  seen  Him."  ^  To  these  men,  therefore, 
did  the  Lord  bear  witness,  that  in  Himself  they 
had  both  known  and  seen  the  Father  (and  the 
Fatlier  is  truth).  To  allege,  then,  that  these 
men  ditl  not  know  the  truth,  is  to  act  the  part  of 
false  witnesses,  and  of  those  who  have  been 
alienated  from  the  doctrine  of  Christ.  For  why 
did  the  Lord  send  the  twelve  apostles  to  the  lost 
sheep  of  the  house  of  Israel,-*  if  these  men  did 
not  know  the  truth?  How  also  did  the  seventy 
preach,  unless  they  had  themselves  previously 
known  the  truth  of  what  was  preached  ?  Or  how 
could  Peter  have  been  in  ignorance,  to  whom 
the  Lord  gave  testimony,  that  flesh  and  blood 
had  not  revealed  to  him,  but  the  Father,  who  is 
in  heaven  ?  s  Just,  then,  as  "  Paul  [was]  an  apos- 
tle, not  of  men,  neither  by  man,  but  by  Jesus 
Christ,  and  God  the  Father,"''  [so  with  the  rest ;]  ^ 
the  Son  indeed  leading  them  to  the  Father, 
but  the  Father  revealing  to  them  the  Son. 

3.  But  that  Paul  acceded  to  [the  request  of] 
those  who  summoned  him  to  the  apostles,  on 
account  of  the  question  [which  had  been  raised], 
and  went  up  to  them,  with  Barnabas,  to  Jerusa- 
lem, not  without  reason,  but  that  the  liberty  of 
the  Gentiles  might  be  confirmed  by  them,  he 
does  himself  say,  in  the  Epistle  to  the  Galatians  : 
"Then,  fourteen  years  after,  I  went  up  again  to 
Jerusalem  with  Barnabas,  taking  also  Titus.  But 
I  went  up  by  revelation,  and  communicated  to 
them  that  Gospel  which  I  preached  among  the 
Gentiles.  "^  And  again  he  says,  "  For  an  hour 
we  did  give  place  to  subjection,'-'  that  the  truth 
of  the  gospel  might  continue  with  you.  "  If,  then, 
any  one  shall,  from  the  Acts  of  the  Apostles, 
carefully  scrutinize  the  time  concerning  which  it 
is  written  that  he  went  up  to  Jerusalem  on  ac- 


'   I  Cor.  XV.  II. 
^  See  note  g,  p.  436. 
3  John  xiv.  7,  9,  10. 
-i  Matt.  X.  6. 
5  Matt.  xvi.  17. 
<>  Gal.  i.  I. 

7  Some  such  supplement  seems  necessary,  as  Grabe  suggests, 
though  Harvey  contends  that  no  apodosis  is  requisite. 

8  Gal.  ii.  I,  2. 

9  Latin,  "  Ad  horam  cessimus  subjection!"  (Gal.  ii.  5).  Irenaeus 
gives  it  an  altogether  different  meaning  from  that  which  it  has  in  the 
received  text.  Jerome  says  that  there  was  as  much  variation  in  the 
copies  of  Scripture  in  his  day  with  regard  to  the  passage, — some 
retaining,  others  rejecting  the  negative.  Tertullian  argues  for  the 
removal  of  the  negative  {Adv.  Marc.  v.  3). 


count  of  the  forementioned  ([uestion,  he  will  find 
those  years  mentioned  by  Paul  coinciding  with 
it.  Thus  the  statement  of  Paul  harmonizes  with, 
and  is,  as  it  were,  identical  with,  the  testimony  of 
Luke  regarding  the  apostles. 

CHAP.    XIV. IF   PAUL    HAD  KNOWN  ANY  MYSTERIES 

UNREVEALED  TO  THE  OTHER  APOSTLES,  LUKE, 
HIS  CONSTANT  COMPANION  AND  FELLOW-TRAV- 
ELLER, COULD  NOT  HAVE  BEEN  IGNORANT  OF 
THEM  ;  NEITHER  COULD  THE  TRUTH  HAVE 
POSSIBLY  LAIN  HID  FROM  HIM,  THROUGH  WHOM 
ALONE  WE  LEARN  MANY  AND  MOST  IMPORTANT 
PARTICULARS    OF   THE    GOSPEL   HISTORY. 

I .  But  that  this  Luke  was  inseparable  from  Paul, 
and  his  fellow-labourer  in  the  Gospel,  he  him- 
self clearly  evinces,  not  as  a  matter  of  boasting, 
but  as  bound  to  do  so  by  the  truth  itself.  For 
he  says  that  when  Barnabas,  and  John  who  was 
called  Mark,  had  parted  company  from  Paul,  and 
sailed  to  Cyprus,  "  we  came  to  Troas ;  "  '°  and 
when  Paul  had  beheld  in  a  dream  a  man  of 
Macedonia,  saying,  "Come  into  Macedonia,  Paul, 
and  help  us,  "  "  immediately,  "  he  says,  "  we  en- 
deavoured to  go  into  Macedonia,  understanding 
that  the  Lord  had  called  us  to  preach  the  Gos- 
pel unto  them.  Therefore,  sailing  from  Troas,  we 
directed  our  ship's  course  towards  Samothracia." 
And  then  he  carefully  indicates  all  the  rest  of 
their  journey  as  far  as  Philippi,  and  how  they 
delivered  their  first  address  :  "  for,  sitting  down,  " 
he  says,  "  we  spake  unto  the  women  who  had 
assembled  ; "  "  and  certain  beheved,  even  a  great 
many.  And  again  does  he  say,  "  But  we  sailed 
from  Philippi  after  the  days  of  unleavened 
bread,  and  came  to  Troas,  where  we  abode  seven 
days."  '-  And  all  the  remaining  [details]  of  his 
course  vvith  Paul  he  recounts,  indicating  with  all 
diligence  both  places,  and  cities,  and  number  of 
days,  until  they  went  up  to  Jerusalem  ;  and  what 
befell  Paul  there, '^  how  he  was  sent  to  Rome  in 
bonds  ;  the  name  of  the  centurion  who  took  him 
in  charge  ;  '■*  and  the  signs  of  the  ships,  and  how 
they  made  shipwreck  ;  '5  and  the  island  upon 
which  they  escaped,  and  how  they  received  kind- 
ness there,  Paul  healing  the  chief  man  of  that 
island ;  and  how  they  sailed  from  thence  to 
Puteoli,  and  from  that  arrived  at  Rome ;  and  for 
what  period  they  sojourned  at  Rome.  As  Luke 
was  present  at  all  these  occurrences,  he  carefully 
noted  them  down  in  writing,  so  that  he  cannot 
be  convicted  of  falsehood  or  boastfulness,  because 
all  these  [particulars]  proved  both  that  he  was 
senior  to  all  those  who  now  teach  otherwise,  and 
that  he  was  not  ignorant  of  the  truth.     That  he 


'°  Acts  xvi.  8,  etc. 

"  Acts  xvi.  13. 

'2  Acts  XX.  5,  6. 

'3  Acts  xxi. 

'■*  Acts  xxvii. 

'5  Acts  xxviii.  ii. 


4: 


IREN/EUS    AGAINST    HERESIES. 


was  not  merely  a  follower,  but  also  a  fellow- 
labourer  of  the  apostles,  but  especially  of  Paul, 
Paul  has  himself  declared  also  in  the  Epistles, 
saying :  "  Demas  hath  forsaken  me,  .  .  .  and  is 
departed  unto  Thessalonica ;  Crescens  to  Gala- 
tia,  Titus  to  Dalmatia.  Only  Luke  is  with  me."  ' 
From  this  he  shows  that  he  was  always  attached 
to  and  inseparable  from  him.  And  again  he  says, 
in  the  Epistle  to  the  Colossians  :  "  Luke,  the  be- 
loved physician,  greets  you."  ^  But  surely  if 
Luke,  who  always  preached  in  company  with 
Paul,  and  is  called  by  him  "  the  beloved,  "  and 
with  him  performed  the  work  of  an  evangelist, 
and  was  entrusted  to  hand  down  to  us  a  Gospel, 
learned  nothing  different  from  him  (Paul),  as 
has  been  pointed  out  from  his  words,  how  can 
these  men,  who  were  never  attached  to  Paul, 
boast  that  they  have  learned  hidden  and  unspeak- 
able mysteries? 

2.  But  that  Paul  taught  with  simplicity  what 
he  knew,  not  only  to  those  who  were  [employed] 
with  him,  but  to  those  that  heard  him,  he  does 
himself  make  manifest.  For  when  the  bishops 
and  presbyters  who  came  from  Ephesus  and  the 
other  cities  adjoining  had  assembled  in  Miletus, 
since  he  was  himself  hastening  to  Jerusalem  to 
observe  Pentecost,  after  testifying  many  things 
to  them,  and  declaring  what  must  happen  to 
him  at  Jerusalem,  he  added  :  "  I  know  that  ye 
shall  see  my  face  no  more.  Therefore  I  take 
you  to  record  this  day,  that  I  am  pure  from  the 
blood  of  all.  For  I  have  not  shunned  to  declare 
unto  you  all  the  counsel  of  God.  Take  heed, 
therefore,  both  to  yourselves,  and  to  all  the  flock 
over  which  the  Holy  Ghost  has  placed  you  as 
bishops,  to  rule  the  Church  of  the  Lord,^  which 
He  has  acquired  for  Himself  through  His  own 
blood."  '^  Then,  referring  to  the  evil  teachers 
who  should  arise,  he  said  :  "  I  know  that  after 
my  departure  shall  grievous  wolves  come  to  you, 
not  sparing  the  flock.  Also  of  your  own  selves 
shall  men  arise,  speaking  perverse  things,  to 
draw  away  disciples  after  them."  "  I  have  not 
shunned,"  he  says,  "  to  declare  unto  you  all  the 
counsel  of  God."  Thus  did  the  apostles  simply, 
and  without  respect  of  persons,  deliver  to  all 
what  they  had  themselves  learned  from  the  Lord. 
Thus  also  does  Luke,  without  respect  of  persons, 
deliver  to  us  what  he  had  learned  from  them,  as 
he  has  himself  testified,  saying,  "  Even  as  they 
delivered  them  unto  us,  who  from  the  beginning 
were  eye-witnesses  and  ministers  of  the  Word."  5 

3.  Now  if  any  man  set  Luke  aside,  as  one  who 
did  not  know  the  truth,  he  will,  [by  so  acting,] 


*  2  Tim.  iv.  10,  II. 

^  Col.  iv.  14 

3  In  this  very  important  passage  of  .Scriptiue,  Ircna;iis  manifestly 
rear!  Kvpi.ov  instead  of  WeoO,  which  is  found  in  tt.r/.  >-cc.  The  Codex 
Beza;  has  the  same  reading;  but  all  the  other  most  ancient  MSS. 
agree  with  the  received  text. 

•1  Acts  XX.  25,  etc. 

^  Luke  i.  2. 


manifestly  reject  that  Gospel  of  which  he  claims 
to  be  a  disciple.  For  through  him  we  have  be- 
come acquainted  with  very  many  and  important 
parts  of  the  Gospel ;  for  instance,  the  generation 
of  John,  the  history  of  Zacharias,  the  coming  of 
the  angel  to  Mary,  the  exclamation  of  Elisabeth, 
the  descent  of  the  angels  to  the  shepherds,  the 
words  spoken  by  them,  the  testimony  of  Anna 
and  of  Simeon  with  regard  to  Christ,  and  that 
at  twelve  years  of  age  He  was  left  behind  at 
Jerusalem  ;  also  the  baptism  of  John,  the  num- 
ber of  the  Lord's  years  when  He  was  baptized, 
and  that  this  occurred  in  the  fifteenth  year  of 
Tiberius  Csesar.  And  in  His  office  of  teacher 
this  is  what  He  has  said  to  the  rich  :  "  Woe  unto 
you  that  are  rich,  for  ye  have  received  your  con- 
solation ;  "  *"  and,  "  Woe  unto  you  that  are  full, 
for  ye  shall  hunger ;  and  ye  who  laugh  now,  for 
ye  shall  weep  ;  "  and,  "  Woe  unto  you  when  all 
men  shall  speak  well  of  you  :  for  so  did  your 
fathers  to  the  false  prophets."  All  things  of  the 
following  kind  we  have  known  through  Luke 
alone  (and  numerous  actions  of  the  Lord  we 
have  learned  through  him,  which  also  all  [the 
Evangelists]  notice)  :  the  multitude  of  fishes 
which  Peter's  companions  enclosed,  when  at 
the  Lord's  command  they  cast  the  nets ;  ^  the 
woman  who  had  suffered  for  eighteen  years,  and 
was  healed  on  the  Sabbath-day ;  ^  the  man  who 
had  the  dropsy,  whom  the  Lord  made  whole  on 
the  Sabbath,  and  how  He  did  defend  Himself 
for  having  performed  an  act  of  healing  on  that 
■day  ;  how  He  taught  His  disciples  not  to  aspire 
to  the  uppermost  rooms  ;  how  we  should  invite 
the  poor  and  feeble,  who  cannot  recompense  us  ; 
the  man  who  knocked  during  the  night  to  obtain 
loaves,  and  did  obtain  them,  because  of  the 
urgency  of  his  importunity ;  ^  how,  when  [our 
Lord]  was  sitting  at  meat  with  a  Pharisee,  a 
woman  that  was  a  sinner  kissed  His  feet,  and 
anointed  them  with  ointment,  with  what  the 
Lord  said  to  Simon  on  her  behalf  concerning 
the  two  debtors  ; '°  also  about  the  parable  of  that 
rich  man  who  stored  up  the  goods  which  had 
accrued  to  him,  to  whom  it  was  also  said,  "  In 
this  night  they  shall  demand  thy  soul  from  thee  ; 
whose  then  shall  those  things  bew  hich  thou  hast 
prepared?  "  "  and  similar  to  this,  that  of  the  rich 
man,  who  was  clothed  in  purple  and  who  fared 
sumptuously,  and  the  indigent  Lazarus  ; '-  also 
the  answer  which  He  gave  to  His  disciples  when 
they  said,  "Increase  our  faith  ;  "  ^^  also  His  con- 
versation with  Zaccheus  the  publican  ; '+  also  about 


^  Luke  vi.  24,  etc. 

7  Luke  V. 

8  Luke  xiii. 

9  Luke  xi. 
'°   Luke  vii. 

"   Luke  xii.  20. 
■-  Luke  xvi. 
'3  Luke  xvii.  5. 
'■•  Luke  xix. 


IREN/EUS   AGAINST   HERESIES. 


439 


the  Pharisee  and  the  pubhcan,  who  were  pray- 
ing in  the  temple  at  the  same  time  ; '  also  the 
ten  lepers,  whom  He  cleansed  in  the  way  simul- 
taneously ;  ^  also  how  He  ordered  the  lame  and 
the  blind  to  be  gathered  to  the  wedding  from 
the  lanes  and  streets ;  ^  also  the  parable  of  the 
judge  who  feared  not  God,  whom  the  widow's 
importunity  led  to  avenge  her  cause  ;  "*  and  about 
the  fig-tree  in  the  vine)'ard  which  produced  no 
fruit.  There  are  also  many  other  particulars  to 
be  found  mentioned  by  Luke  alone,  which  are 
made  use  of  by  both  Alarcion  and  Valentinus. 
And  besides  all  these,  [he  records]  what  [Christ] 
said  to  His  disciples  in  the  way,  after  the  resur- 
rection, and  how  they  recognised  Him  in  the 
breaking  of  bread. s 

4.  It  follows  then,  as  of  course,  that  these 
men  must  either  receive  the  rest  of  his  narrative, 
or  else  reject  these  parts  also.  For  no  persons 
of  common  sense  can  permit  them  to  receive 
some  things  recounted  by  Luke  as  being  true, 
and  to  set  others  aside,  as  if  he  had  not  known 
the  truth.  And  if  indeed  Marcion's  followers 
reject  these,  they  will  then  possess  no  Gospel ; 
for,  curtailing  that  according  to  Luke,  as  I  have 
said  already,  they  boast  in  having  the  Gospel  [in 
what  remains].  But  the  followers  of  Valentinus 
must  give  up  their  utterly  vain  talk ;  for  they 
have  taken  from  that  [Gospel]  many  occasions 
for  their  own  speculations,  to  put  an  evil  inter- 
pretation upon  what  he  has  well  said.  If,  on 
the  other  hand,  they  feel  compelled  to  receive 
the  remaining  portions  also,  then,  by  studying  the 
perfect  Gospel,  and  the  doctrine  of  the  apostles, 
they  will  find  it  necessary  to  repent,  that  they 
may  be  saved  from  the  danger  [to  which  they 
are  exposed]. 

CH.AP.    XV. REFUTATION    OF   THE   EBIONITES,    WHO 

DISPARAGED  THE  AUTHORITY  OF  ST.  PAUL,  FROM 
THE  WRITINGS  OF  ST.  LUKE,  WHICH  MUST  BE 
RECEIVED  AS  A  WHOLE.  EXPOSURE  OF  THE  HY- 
POCRISY, DECEIT,  AND  PRIDE  OF  THE  GNOSTICS. 
THE  APOSTLES  AND  THEIR  DISCIPLES  KNEW  AND 
PREACHED  ONE  GOD,  THE  CREATOR  OF  THE 
WORLD. 

I .  But  again,  we  allege  the  same  against  those 
who  do  not  recognise  Paul  as  an  apostle  :  that 
they  should  either  reject  the  other  words  of  the 
Gospel  which  we  have  come  to  know  through 
Luke  alone,  and  not  make  use  of  them ;  or  else, 
if  they  do  receive  all  these,  they  must  necessarily 
admit  also  that  testimony  concerning  Paul,  when 
he  (Luke)  tells  us  that  the  Lord  spoke  at  first  to 
him  from  heaven  :  "  Saul,  Saul,  why  persecutest 
thou  Me  ?     I  am  Jesus  Christ,  whom  thou  per- 


*  Luke  xviii. 

2  Luke  xvii. 

3  Luke  xviii. 

*  Luke  xiii. 
5  Luke  xxiv. 


secutest ;  "  ^  and  then  to  Ananias,  saying  regard- 
ing him :  "  Go  thy  way ;  for  he  is  a  chosen 
vessel  unto  Me,  to  bear  My  name  among  the 
Gentiles,  and  kings,  and  the  children  of  Israel. 
For  I  will  show  him,  from  this  time,  how  great 
things  he  must  suffer  for  My  name's  sake."  ^ 
Those,  therefore,  who  do  not  accept  of  him  [as 
a  teacher],  who  was  chosen  by  God  for  this  pur- 
pose, that  he  might  boldly  bear  His  name,  as 
being  sent  to  the  forementioned  nations,  do  de- 
spise the  election  of  God,  and  separate  them- 
selves from  the  company  of  the  apostles.  For 
neither  can  they  contend  that  Paul  was  no  apostle, 
when  he  was  chosen  for  this  purpose ;  nor  can 
they  prove  Luke  guilty  of  falsehood,  when  he 
proclaims  the  truth  to  us  with  all  diligence.  It 
may  be,  indeed,  that  it  was  with  this  view  that 
God  set  forth  \'ery  many  Gospel  truths,  through 
Luke's  instrumentality,  which  all  should  esteem 
it  necessary  to  use,  in  order  that  all  persons, 
following  his  subsequent  testimony,  which  treats 
upon  the  acts  and  the  doctrine  of  the  apostles, 
and  holding  the  unadulterated  rule  of  truth,  may 
be  saved.  1  His  testimony,  therefore,  is  true,  and 
the  doctrine  of  the  apostles  is  open  and  stedfast, 
holding  nothing  in  reserve  ;  nor  did  they  teach  one 
set  of  doctrines  in  private,  and  another  in  public. 
2.  For  this  is  the  subterfuge  of  false  persons, 
evil  seducers,  and  hypocrites,  as  they  act  who 
are  from  Valentinus.  These  men  discourse  to 
the  multitude  about  those  w'ho  belong  to  the 
Church,  whom  they  do  themselves  term  "vul- 
gar," and  "  ecclesiastic."  ^  By  these  words  they 
entrap  the  more  simple,  and  entice  them,  imi- 
tating our  phraseology,  that  these  [dupes]  may 
listen  to  them  the  oftener ;  and  then  these  are 
asked  ^  regarding  us,  how  it  is,  that  when  they 
hold  doctrines  similar  to  ours,  we,  without  cause, 
keep  ourselves  aloof  from  their  company ;  and 
[how  it  is,  that]  when  they  say  the  same  things, 
and  hold  the  same  doctrine,  we  call  them  here- 
tics ?  When  they  have  thus,  by  means  of  ques- 
tions, overthrown  the  faith  of  any,  and  rendered 
them  uncontradicting  hearers  of  their  own,  they 
describe  to  them  in  private  the  unspeakable 
mystery  of  their  Pleroma.  But  they  are  alto- 
gether deceived,  who  imagine  that  they  may 
learn  from  the  Scriptural  texts  adduced  by  here- 
tics, that  [doctrine]  which  their  words  plausibly 
teach. •"     For  error  is  plausible,  and  bears  a  re- 


^  Acts  xxii.  8,  xxvi.  15. 

7  Acis  ix.  15,  16. 

8  Latin,  "communes  et  ecclesiasticos:  "  koSoAikou?  is  translated 
here  "  communes,"  as  for  some  time  after  the  word  catholuus  had 
not  been  added  to  the  Latin  language  in  its  ecclesiastical  sense.  [The 
Roman  Creed  was  remarkable  for  its  omission  of  the  word  Catholic. 
See  Bingham,  Antiquities,  book  x.  cap.  iv.  sect.  11.] 

9  We  here  follow  the  text  of  Harvey,  who  prints,  without  remark, 
guteruiitw,  instead  of  querimtiir,  as  in  Migne's  edition. 

■°  Such  is  the  sense  educed  by  Harvey  from  the  old  Latin  version, 
which  thus  runs:  "  Decipiuntur  autem  omnes,  qui  quod  est  in  verbis 
verisimile,  se  putant  posse  discere  a  \critate."  For  "  omnes"  he  would 
read  "  omnino,"  and  he  discards  the  emendation  proposed  by  the  for- 
mer editors,  viz.,  "  disceniere  "  for  "  discere." 


44C 


IREN^US   AGAINST   HERESIES. 


semblance  to  the  truth,  but  requires  to  be  dis- 
guised ;  while  truth  is  without  disguise,  and 
therefore  has  been  entrusted  to  children.  And 
if  any  one  of  their  auditors  do  indeed  demand 
explanations,  or  start  objections  to  them,  they 
aftirm  that  he  is  one  not  capable  of  receiving 
the  truth,  and  not  having  from  above  the  seed 
[derived]  from  their  Mother ;  and  thus  really 
give  him  no  reply,  but  simply  declare  that  he  is 
of  the  intermediate  regions,  that  is,  belongs  to 
animal  natures.  But  if  any  one  do  yield  himself 
up  to  them  like  a  little  sheep,  and  follows  out 
their  practice,  and  their  "  redemption,"  such  an 
one  is  puffed  up  to  such  an  extent,  that  he  thinks 
he  is  neither  in  heaven  nor  on  earth,  but  that 
he  has  passed  within  the  Pleroma ;  and  having 
already  embraced  his  angel,  he  walks  with  a 
strutting  gait  and  a  supercilious  countenance, 
possessing  all  the  pompous  air  of  a  cock.  There 
are  those  among  them  who  assert  that  that  man 
who  comes  from  above  ought  to  follow  a  good 
course  of  conduct ;  wherefore  they  do  also  pre- 
tend a  gravity  [of  demeanour]  with  a  certain 
superciliousness.  The  majority,  however,  having 
become  scoffers  also,  as  if  already  perfect,  and 
living  without  regard  [to  appearances],  yea,  in 
contempt  [of  that  which  is  good],  call  them- 
selves "  the  spiritual,"  and  allege  that  they  have 
already  become  acquainted  with  that  place  of 
refreshing  which  is  within  their  Pleroma. 

3.  But  let  us  rev^ert  to  the  same  line  of  argu- 
ment [hitherto  pursued].  For  when  it  has  been 
mmifestly  declared,  that  they  who  were  the 
jjreachers  of  the  truth  and  the  apostles  of  liberty 
termed  no  one  else  God,  or  named  him  Lord, 
except  the  only  true  God  the  Father,  and  His 
Word,  who  has  the  pre-eminence  in  all  things ; 
it  shall  then  be  clearly  proved,  that  they  (the 
apostles)  confessed  as  the  Lord  God  Him  who 
was  the  Creator  of  heaven  and  earth,  who  also 
spoke  with  Moses,  gave  to  him  the  dispensation 
of  the  law,  and  who  called  the  fathers ;  and  that 
they  knew  no  other.  The  opinion  of  the  apostles, 
therefore,  and  of  those  (Mark  and  Luke)  who 
learned  from  their  words,  concerning  God,  has 
been  made  manifest. 

CHAP.  XVI.  —  PROOFS  FROM  THE  APOSTOLIC  WRIT- 
INGS, THAT  JESUS  CHRIST  WAS  ONE  AND  THE 
SAME,  THE  ONLY  BEGOTTEN  SON  OF  GOD,  PER- 
FECT  GOD   AND    PERFECT    MAN. 

I .  But '  there  are  some  who  say  that  Jesus 
was  merely  a  receptacle  of  Christ,  upon  whom 
the  Christ,  as  a  dove,  descended  from  above, 
and  that  when  He  had  declared  the  unnameable 
Father  He  entered  into  the  Pleroma  in  an  in- 


'  We  here  omit  since,  and  insert  therefore  afterwards,  to  avoid 
the  extreme  length  of  the  sentence  as  it  stands  in  the  Latin  version. 
'J'he  apodosis  does  not  occur  till  the  words,  "  I  judge  it  necessary," 
are  reached. 


comprehensible  and  invisible  manner :  for  that 
He  was  not  comprehended,  not  only  by  men, 
but  not  even  by  those  powers  and  virtues  which 
are  in  heaven,  and  that  Jesus  was  the  Son,  but 
that  ^  Christ  was  the  Father,  and  the  Father  of 
Christ,  God ;  while  others  say  that  He  merely 
suffered  in  outward  appearance,  being  naturally 
impassible.  The  Valentinians,  again,  maintain 
that  the  dispensational  Jesus  was  the  same  who 
passed  through  Mary,  upon  whom  that  Saviour 
from  the  more  exalted  [region]  descended,  who 
was  also  termed  Pan,^  because  He  possessed  the 
names  {t)ocabula)  of  all  those  who  had  produced 
Him  ;  but  that  [this  latter]  shared  with  Him, 
the  dispensational  one.  His  power  and  His  name  ; 
so  that  by  His  means  death  was  abolished,  but 
the  Father  was  made  known  by  that  Saviour  who 
had  descended  from  above,  whom  they  do  also 
allege  to  be  Himself  the  receptacle  of  Christ  and 
of  the  entire  Pleroma  \  confessing,  indeed,  in 
tongue  one  Christ  Jesus,  but  being  divided  in 
[actual]  opinion  :  for,  as  I  have  already  obser\'ed, 
it  is  the  practice  of  these  men  to  say  that  there 
was  one  Christ,  who  was  produced  by  Monogenes, 
for  the  confirmation  of  the  Pleroma ;  but  that 
another,  the  Saviour,  was  sent  [forth]  for  the 
glorification  of  the  Father ;  and  yet  another,  the 
dispensational  one,  and  whom  they  represent 
as  having  suffered,  who  also  bore  [in  himself] 
Christ,  that  Saviour  who  returned  into  the  Ple- 
roma. I  judge  it  necessary  therefore  to  take 
into  account  the  entire  mind  of  the  apostles 
regarding  our  Lord  Jesus  Christ,  and  to  show 
that  not  only  did  they  never  hold  any  such  opin- 
ions regarding  Him  ;  but,  still  further,  that  they 
announced  through  the  Holy  Spirit,  that  those 
who  should  teach  such  doctrines  were  agents  of 
Satan,  sent  forth  for  the  purpose  of  overturning  the 
faith  of  some,  and  drawing  them  away  from  life. 

2.  That  John  knew  the  one  and  the  same  Word 
of  God,  and  that  He  was  the  only  begotten,  and 
that  He  became  incarnate  for  our  salvation,  Jesus 
Christ  our  Lord,  I  have  sufiiciently  proved  from 
the  word  of  John  himself.  And  Matthew,  too, 
recognising  one  and  the  same  Jesus  Christ,  ex- 
hibiting his  generation  as  a  man  from  the  Virgin,'* 
even  as  God  did  promise  David  that  He  would 
raise  up  from  the  fruit  of  his  body  an  eternal 
King,  having  made  the  same  promise  to  Abraham 
a  long  time  previously,  says  :  "  The  book  of  the 
generation  of  Jesus  Christ,  the  son  of  David, 
the  son  of  Abraham."  5  Then,  that  he  might 
free  our  mind  from  sus])icion  regarding  Joseph, 
he  says  :  "  But  the  birth  of  Christ  ^  was  on  this 


2  See  book  i.  i2,  4. 

3  The  Latin  text  has  "Christum,"  which  is  supposed  to  be  an 
erroneous  reading.     See  also  book  ii.  c.  xii.  s.  6. 

■♦  Ps.  cxxxii.  II. 

5  Matt.  i.  I. 

*>  Matt.  i.  18.  It  is  to  be  observed  that  Irenaeus  here  reads  Christ 
instead  of  Jesus  Christ,  as  in  text,  rec,  thus  agreeing  with  the 
reading  of  the  Vulgate  in  the  passage. 


IREN^US   AGAINST   HERESIES. 


441 


wise.  When  His  mother  was  espoused  to  Joseph, 
before  they  came  together,  she  was  found  with 
child  of  the  Holy  Ghost."  Then,  when  Joseph 
had  it  in  contemplation  to  put  Mary  away,  since 
she  proved  with  child,  [Matthew  tells  us  of]  the 
angel  of  God  standing  by  hmi,  and  saying : 
"  Fear  not  to  take  unto  thee  Mary  thy  wife  :  for 
that  which  is  conceived  in  her  is  of  the  Holy 
Ghost.  And  she  shall  bring  forth  a  son,  and 
thou  shalt  call  His  name  Jesus;  for  He  shall 
save  His  people  from  their  sins.  Now  this  was 
done,  that  it  might  be  fulfilled  which  was  spoken 
of  the  Lord  by  the  prophet :  Behold,  a  virgin 
shall  conceive,  and  bring  forth  a  son,  and  they 
shall  call  His  name  Emmanuel,  which  is,  God 
with  us  ;  "  clearly  signifying  that  both  the  i)rom- 
ise  made  to  the  fathers  had  been  accomplished, 
that  the  Son  of  God  was  born  of  a  virgin,  and 
that  He  Himself  was  Christ  the  Saviour  whom 
the  prophets  had  foretold ;  not,  as  these  men 
assert,  that  Jesus  was  He  w4io  was  born  of 
Mary,  but  that  Christ  was  He  who  descended 
from  above.  Matthew  might  certainly  have  said, 
"No>v  the  birth  oi  Jesus  was  on  this  wise  ;  "  but 
the  Holy  Ghost,  foreseeing  the  corrupters  [of  the 
truth],  and  guarding  by  anticipation  against  their 
deceit,  says  by  Matthew,  "  But  the  birth  of 
Christ  was  on  this  wise  ;  "  and  that  He  is  Em- 
manuel, lest  perchance  we  might  consider  Him 
as  a  mere  man  :  for  "  not  by  the  will  of  the  flesh, 
nor  by  the  will  of  man,  but  by  the  will  of  God, 
was  the  AVord  made  flesh  ;  "  '  and  that  we  should 
not  imagine  that  Jesus  was  one,  and  Christ 
another,  but  should  know  them  to  be  one  and 
the  same. 

3.  Paul,  when  writing  to  the  Romans,  has 
explained  this  very  point :  "  Paul,  an  apostle  of 
Jesus  Christ,  predestinated  unto  the  Gospel  of 
God,  which  He  had  promised  by  His  prophets 
in  the  holy  Scriptures,  concerning  His  Son,  who 
was  made  to  Him  of  the  seed  of  David  accord- 
ing to  the  flesh,  who  was  predestinated  the  Son 
of  God  with  power  through  the  Spirit  of  holi- 
ness, by  the  resuprection  from  the  dead  of  our 
Lord  Jesus  Christ."  ^  And  again,  writing  to  the 
Romans  about  Israel,  he  says  :  "  Whose  are  the 
fathers,  and  from  whom  is  Christ  according  to 
the  flesh,  who  is  God  over  all,  blessed  for  ever."^ 
And  again,  in  his  Epistle  to  the  Galatians,  he 
says  :  "  But  when  the  fulness  of  time  had  come, 
God  sent  forth  His  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that  were 
under  the  law,  that  we  might  receive  the  adop- 
tion ;  "  ■*  plainly  indicating  one  God,  Avho  did  by 


'  John  i.  13,  14.  From  this,  and  also  a  quotation  of  the  same 
passage  in  chap.  xix.  of  this  book,  it  appears  that  Irenaeus  must  have 
read  "?  .  .  .  iytvvi)9-r\  here,  and  not  oi  .  .  .  eyei'i'tj^Tjo-af.  TertuUian 
(juotes  the  verse  to  the  same  effect  {Lib.  de  Carne  C/tristt,  cap.  19 
and  24). 

-  Rom.  i.  1-4. 

3  Rom.  ix.  5. 

■*  Gal.  iv.  4,  5. 


the  prophets  make  promise  of  the  Son,  and  one 
JesuS  Christ  our  Lord,  who  was  of  the  seed  of 
David  according  to  His  birth  from  Mary ;  and 
that  Jesus  Christ  was  appointed  the  Son  of  God 
with  power,  according  to  the  Spirit  of  holiness, 
by  the  resurrection  from  the  dead,  as  being  the 
first  begotten  in  all  the  creation ;  5  the  Son  of 
God  being  made  the  Son  of  man,  that  through 
Him  we  may  receive  the  adoption,  —  humanity^ 
sustaining,  and  receiving,  and  embracing  the 
Son  of  God.  Wherefore  Mark  also  says  :  "  The 
beginning  of  the  Gosj^el  of  Jesus  Christ,  the  Son 
of  God ;  as  it  is  written  in  the  prophets."  ^ 
Knowing  one  and  the  same  Son  of  God,  Jesus 
Christ,  who  was  announced  by  the  prophets,  who 
from  the  fruit  of  David's  body  was  Emmanuel, 
"  the  messenger  of  great  counsel  of  the  Father ;"  ** 
through  whom  God  caused  the  day-spring  and 
the  Just  One  to  arise  to  the  house  of  David, 
and  raised  up  for  him  an  horn  of  salvation,  "  and 
established  a  testimony  in  Jacob ;  "  9  as  David 
says  when  discoursing  on  the  causes  of  His  birth  : 
"  And  He  appointed  a  law  in  Israel,  that  another 
generation  might  know  [Him,]  the  children 
which  should  be  born  from  these,  and  they  aris- 
ing shall  themselves  declare  to  their  children,  so 
that  they  might  set  their  hope  in  God,  and  seek 
after  His  commandments."  '°  And  again,  the 
angel  said,  when  bringing  good  tidings  to  Mary  : 
"  He  shall  be  great,  and  shall  be  called  the  Son  of 
the  Highest ;  and  the  Lord  shall  give  unto  Him 
the  throne  of  His  father  David;""  acknowl- 
edging that  He  who  is  the  Son  of  the  Highest, 
the  same  is  Himself  also  the  Son  of  Da\id.  And 
David,  knowing  by  the  Spirit  the  dispensation 
of  the  advent  of  this  Person,  by  which  He  is 
supreme  over  all  the  living  and  dead,  confessed 
Him  as  Lord,  sitting  on  the  right  hand  of  the 
Most  High  Father.'^ 

4.  But  Simeon  also  —  he  who  had  received 
an  intimation  from  the  Holy  Ghost  that  he 
should  not  see  death,  until  first  he  had  beheld 
Christ  Jesus  —  taking  Him,  the  first-begotten  of 
the  Virgin,  into  his  hands,  blessed  God,  and 
said,  "  Lord,  now  lettest  Thou  Thy  sei-vant  de- 
part in  peace,  according  to  Thy  word  :  because 
mine  eyes  have  seen  Thy  salvation,  which  Thou 
hast  prepared  before  the  face  of  all  people ;  a 
light  to  lighten  the  Gentiles,  and  the  glory  of 
Thy  people  Israel ;  "  '^  confessing  thus,  that  the 
infant  whom  he  was  holding  in  his  hands,  Jesus, 
born  of  Mary,  was  Christ  Himself,  the  Son  of 
God,  the  light  of  all,  the  glory  of  Israel  itself, 


s  Col.  i.  14,  15. 
^  "  Homine." 

7  Mark  i.  I. 

8  Isa.  ix.  6  (LXX.). 

9  Luke  i   69. 
'°  Ps.  Ixxviii.  5. 
"  Luke  i.  32. 

I-  Ps.  ex.  I. 
'^  Luke  ii.  ag. 


442 


IREN^US    AGAINST    HERESIES. 


and  the  peace  and  refreshing  of  those  who  had 
fallen  asleep.  For  He  was  already  despoiling 
men,  by  removing  their  ignorance,  conferring 
upon  them  His  own  knowledge,  and  scattering 
abroad  those  who  recognised  Him,  as  Esaias 
says  :  "  Call  His  name,  Quickly  spoil,  Rapidly 
divide."  '  Now  these  are  the  works  of  Christ. 
He  therefore  was  Himself  Christ,  whom  Simeon 
carrying  [in  his  arms]  blessed  the  Most  High  ; 
on  beholding  whom  the  shepherds  glorified  God  ; 
whom  John,  while  yet  in  his  mother's  womb, 
and  He  (Christ)  in  that  of  Mary,  recognising 
as  the  Lord,  saluted  with  leaping;  whom  the 
Magi,  when  they  had  seen,  adored,  and  offered 
their  gifts  [to  Him],  as  I  have  already  stated, 
and  prostrated  themselves  to  the  eternal  King, 
departed  by  another  way,  not  now  returning  by 
the  way  of  the  Assyrians.  "  For  before  the 
child  shall  have  knowledge  to  cry.  Father  or 
mother.  He  shall  receive  the  power  of  Damas- 
cus, and  the  spoils  of  .Samaria,  against  the  king 
of  the  Assyrians  ;  "  ^  declaring,  in  ^  mysterious 
manner  indeed,  but  emphatically,  that  the  Lord 
did  fight  with  a  hidden  hand  against  Amalek.^ 
For  this  cause,  too,  He  suddenly  removed  those 
children  belonging  to  the  house  of  David,  whose 
happy  lot  it  was  to  have  been  born  at  that  time, 
that  He  might  send  them  on  before  into  His 
kingdom  ;  He,  since  He  was  Himself  an  infant, 
so  arranging  it  that  human  infants  should  be 
martyrs,  slain,  according  to  the  Scriptures,  for 
the  sake  of  Christ,  who  was  born  in  Bethlehem 
of  Judah,  in  the  city  of  David. + 

5.  Therefore  did  the  Lord  also  say  to  His 
disciples  after  the  resurrection,  "  O  thoughtless 
ones,  and  slow  of  heart  to  believe  all  that  the 
prophets  have  spoken  !  Ought  not  Christ  to 
have  suffered  these  things,  and  to  enter  into  His 
glory?  "5  And  again  does  He  say  to  them: 
"  These  are  the  words  which  I  spake  unto  you 
while  I  was  yet  with  you,  that  all  things  must  be 
fulfilled  which  were  written  in  the  law  of  Moses, 
and  in  the  prophets,  and  in  the  Psalms,  concern- 
ing Me.  Then  opened  He  their  understand- 
ing, that  they  should  understand  the  Scriptures, 
and  said  unto  them.  Thus  it  is  written,  and  thus 
it  behoved  Christ  to  suffer,  and  to  rise  again 
from  the  dead,  and  that  repentance  for  the 
remission  of  sins  be  preached  in  His  name 
among  all  nations."  ^  Now  this  is  He  who  was 
born  of  Mary  ;  for  He  says  :  "  The  Son  of  man 
must  suffer  many  things,  and  be  rejected,  and 
crucified,  and  on  the  third  day  rise  again."  7 
The  (iospel,  therefore,  knew  no  other  son  of 
man  but  Him  who  was  of  Mary,  who  also  suf- 


'  Isa.  viii.  3. 

2  Isa.  viii.  4. 

3  Ex.  xvii   16  (LXX.). 
*  Matt.  ii.  16. 

S  I.iike  xxiv.  25. 

^  Luke  xxiv.  44,  etc. 

'  Mark  viii.  31  and  Luke  ix.  2a. 


fered  ;  and  no  Christ  who  flew  away  from  Jesus 
before  the  passion  ;  but  Him  who  was  born  it 
knew  as  Jesus  Christ  the  Son  of  God,  and  that 
this  same  suffered  and  rose  again,  as  John,  the 
disciple  of  the  Lord,  verifies,  saying  :  "  Uut  these 
are  written,  that  ye  might  believe  that  Jesus 
is  the  Christ,  the  Son  of  God,  and  that  believ- 
ing ye  might  have  eternal  life  in  His  name,"  ^ 
—  foreseeing  these  blasphemous  systems  which 
divide  the  Lord,  as  far  as  lies  in  their  power, 
saying  that  He  was  formed  of  two  different 
substances.  For  this  reason  also  he  haj  thus 
testified  to  us  in  his  Epistle  :  "  Little  children, 
it  is  the  last  time  ;  and  as  ye  have  heard  that 
.Antichrist  doth  come,  now  have  many  antichrists 
appeared  ;  whereby  we  know  that  it  is  the  last 
time.  They  went  out  from  us,  but  they  were 
not  of  us  ;  for  if  they  had  been  of  us,  they 
would  have  continued  with  us  :  but  [they  de- 
parted], that  they  might  be  made  manifest  that 
they  are  not  of  us.  Know  ye  therefore,  that 
every  lie  is  from  without,  and  is  not  of  the 
truth.  Who  is  a  liar,  but  he  that  denieth  that 
Jesus  is  the  Christ?     This  is  Antichrist."  9 

6.  But  inasmuch  as  all  those  before  mentioned, 
although  they  certainly  do  with  their  tongue  con- 
fess one  Jesus  Christ,  make  fools  of  themselves, 
thinking  one  thing  and  saying  another  ; '°  for  their 
hypotheses  vary,  as  I  have  already  shown,  al- 
leging, [as  they  do,]  that  one  Being  suffei-ed  and 
was  born,  and  that  this  was  Jesus  ;  but  that  there 
was  another  who  descended  upon  Him,  and  that 
this  was  Christ,  who  also  ascended  again ;  and 
they  argue,  that  he  who  proceeded  from  the 
Demiurge,  or  he  who  was  dispensational,  or  he 
who  sprang  from  Joseph,  was  the  Being  subject 
to  suffering  ;  but  upon  the  latter  there  descended 
from  the  invisible  and  ineffable  [places]  the  for- 
mer, whom  they  assert  to  be  incomprehensible, 
invisible,  and  impassible  :  they  thus  wander  from 
the  truth,  because  their  doctrine  departs  from 
Him  who  is  truly  God,  being  ignorant  that  His 
only-begotten  Word,  who  is  always  present  with 
the  human  race,  united  to  and  mingled  with  His 
own  creation,  according  to  the  Father's  pleasure, 
and  who  became  flesh,  is  Himself  Jesus  Christ 
our  Lord,  who  did  also  suffer  for  us,  and  rose 
again  on  our  behalf,  and  who  will  come  again  in 
the  glory  of  His  Father,  to  raise  up  all  flesh,  and 
for  the  manifestation  of  salvation,  and  to  apply 
the  rule  of  just  judgment  to  all  who  were  made 
by  Him.  There  is  therefore,  as  I  have  pointed 
out,  one  God  the  Father,  and  one  Christ  Jesus, 
who  came  by  means  of  the  whole  dispensational 
arrangements  [connected  with  Him],  and  gath- 


8  John  XX.  31. 

9  I  John  ii.  i8,  etc.,  loosely  quoted. 

'°  The  text  here  followed  is  that  of  two  Syriac  MRS.,  which  prove 
the  loss  of  several  consecutive  words  in  the  old  Latin  version,  and 
clear  up  the  meaning  of  a  confused  sentence,  showini^  that  the  word 
"  autem  "  is  here,  as  it  probably  is  elsewhere,  merely  a  contraction  for 
"  aut  cum." 


IREN^US   AGAINST    HERESIES. 


443 


ered  together  all   things   in    Himself.'     But   in 
every  respect,  too,  He  is  man,  the  formation  of 
God ;  and  thus  He  took  up  man  into  Himself, 
the  invisible  becoming  visible,  the  incomprehen- 
sible being  made  comprehensible,  the  impassible  ; 
becoming  capable    of  suffering,  and   the  Word 
being  ma(ie  man,  thus  summing  up  all  things  in  I 
Himself:  so  that  as  in  super-celestial,  spiritual,  I 
and  invisible  things,  the  Word  of  God  is  supreme,  , 
so  also  in  things  visible  and  corporeal  He  might  | 
possess  the  supremacy,  and,  taking  to  Himself 
the  pre-eminence,  as  well  as  constituting  Him- 
self  Head  of  the  Church,  He  might  draw  all 
things  to  Himself  at  the  proper  time. 

7.  With  Him  is  nothing  incomplete  or  out  of 
due  season,  just  as  with  the  Father  there  is  noth- 
ing incongruous.  For  all  these  things  were  fore- 
known by  the  Father ;  but  the  Son  works  them 
out  at  the  proper  time  in  perfect  order  and  se- 
quence. This  was  the  reason  why,  when  Mary 
was  urging  [Him]  on  to  [perform]  the  wonder- 
ful miracle  of  the  wine,  and  was  desirous  before 
the  time  to  partake  ^  of  the  cup  of  emblematic 
significance,  the  Lord,  checking  her  untimely 
haste,  said,  "  Woman,  what  have  I  to  do  with 
thee?  mine  hour  is  not  yet  come  "  ^  —  waiting 
for  that  hour  which  was  foreknown  by  the  Father. 
This  is  also  the  reason  why,  when  men  were  often 
desirous  to  take  Him,  it  is  said,  "  No  man  laid 
hands  upon  Him,  for  the  hour  of  His  being  taken 
was  not  yet  come  ;  "  ■♦  nor  the  time  of  His  pas- 
sion, which  had  been  foreknown  by  the  Father ; 
as  also  says  the  prophet  Habakkuk,  "  By  this 
Thou  shalt  be  known  when  the  years  have  drawn 
nigh  ;  Thou  shalt  be  set  forth  when  the  time 
comes ;  because  my  soul  is  disturbed  by  anger. 
Thou  shalt  remember  Thy  mercy."  5  Paul  also 
says  :  "  But  when  the  fulness  of  time  came,  God 
sent  forth  His  Son."  ^  By  which  is  made  mani- 
fest, that  all  things  which  had  been  foreknown 
of  the  Father,  our  Lord  did  accomplish  in  their 
order,  season,  and  hour,  foreknown  and  fitting, 
being  indeed  one  anei  the  same,  but  rich  and 
great.  For  He  fulfils  the  bountiful  and  compre- 
hensive will  of  His  Father,  inasmuch  as  He  is 
Himself  the  Saviour  of  those  who  are  saved,  and 
the  Lord  of  those  who  are  under  authority,  and 
the  God  of  all  those  things  which  have  been 
formed,  the  only-begotten  of  the  Father,  Christ 
who  was  announced,  and  the  Word  of  God,  who 
became  incarnate  when  the  fulness  of  time  had 
come,  at  which  the  Son  of  God  had  to  become 
the  Son  of  man. 


'  Eph.  i,  10. 

2  "  Participare  compendii  poculo,"  i  e.,  the  cup  which  recapitu- 
lates the  suffering  of  Christ,  and  which,  as  Harvey  thinks,  refers  to 
the  symbolical  character  of  the  cup  of  the  Eucharist,  as  setting  forth 
the  passion  of  Christ. 

3  John  ii.  4. 

■*  John  vii.  30. 

5  Hab.  iii.  2. 

6  Gal.  iv.  4. 


8.  All,  therefore,  are  outside  of  the  [Chris- 
tian] dispensation,  who,  under  pretext  of  knowl- 
edge, understand  that  Jesus  was  one,  and  Christ 
another,  and  the  Only-begotten  another,  from 
whom  again  is  the  Word,  and  that  the  Saviour  is 
another,  whom  these  disciples  of  error  allege  to 
be  a  production  of  those  who  were  made  Jfions 
in  a  state  of  degeneracy.  Such  men  are  to  out- 
ward appearance  sheep  ;  for  they  appear  to  be 
like  us,  by  what  they  say  in  public,  repeating  the 
same  words  as  we  do  ;  but  inwardly  they  are 
wolves.  Their  doctrine  is  homicidal,  conjuring 
up,  as  it  does,  a  number  of  gods,  and  simulating 
many  Fathers,  but  lowering  and  dividing  the  Son 
of  God  in  many  ways.  These  are  they  against 
whom  the  Lord  has  cautioned  us  beforehand ; 
and  His  disciple,  in  his  Epistle  already  men- 
tioned, commands  us  to  avoid  them,  when  he 
says  :  "  For  many  deceivers  are  entered  into  the 
world,  who  confess  not  that  Jesus  Christ  is  come 
in  the  flesh.  This  is  a  deceiver  and  an  anti- 
christ. Take  heed  to  them,  that  ye  lose  not 
what  ye  have  wrought."  ^  And  again  does  he 
say  in  the  Epistle  :  "  Many  false  prophets  are 
gone  out  into  the  world.  Hereby  know  ye  the 
Spirit  of  God  :  Every  spirit  that  confesseth  that 
Jesus  Christ  is  come  in  the  flesh  is  of  God  ;  and 
every  spirit  which  separates  Jesus  Christ  is  not 
of  God,  but  is  of  antichrist."  ^  These  words 
agree  with  what  was  said  in  the  Gospel,  that 
"  the  Word  was  made  flesh,  and  dwelt  among 
us."  Wherefore  he  again  exclaims  in  his  Epis- 
tle, "  Every  one  that  believeth  that  Jesus  is  the 
Christ,  has  been  born  of  God  ;  "  ^  knowing  Jesus 
Christ  to  be  one  and  the  same,  to  whom  the 
gates  of  heaven  were  opened,  because  of  His 
taking  upon  Him  flesh  :  who  shall  also  come  in 
the  same  flesh  in  which  He  suffered,  revealing 
the  glory  of  the  Father. 

9.  Concurring  with  these  statements,  Paul, 
speaking  to  the  Romans,  declares :  "  Much 
more  they  who  receive  abundance  of  grace  and 
righteousness  for  [eternal]  life,  shall  reign  by 
one,  Christ  Jesus."  '°  It  follows  from  this,  that 
he  knew  nothing  of  that  Christ  who  flew  away 
from  Jesus  ;  nor  did  he  of  the  Saviour  above, 
whom  they  hold  to  be  impassible.     For  if,  in 


^  2  John,  7,  8.  Irenaeus  seems  to  have  read  aiiroiis  instead  of 
eauTOvs,  as  in  the  received  text. 

8  I  John  iv.  I,  2.  This  is  a  material  difference  from  the  received 
text  of  the  passage:  "  Every  spirit  that  confesseth  not  that  Jesus 
Christ  is  come  in  the  flesh  "  The  Vulgate  translation  and  Origen 
agree  with  Irenaeus,  and  Tertullian  seems  to  recognise  both  readings 
{Adv.  Marc,  v.  16).  Socrates  tells  us  (vii.  32,  p.  381)  that  the  pas- 
sage had  been  corrupted  by  those  who  wished  to  separate  the  human- 
ity of  Christ  from  His  divinity,  and  that  the  old  copies  read,  -nav 
mev/xa  o  Avei  Toi'  'IjjcroOi'  oTrb  toO  0eoO  ovK  ecTTi,  which  exactly  agrees 
with  Origen's  quotation,  and  verj'  nearly  with  that  of  Irenaeus,  now 
before  us.  Polycarp  (£/.,  c.  vii.)  seems  to  allude  to  the  passage  as 
we  have  it  now,  and  so  does  Ignatius  {£/.  Smyr.,  c.  v.)  See  the 
question  discussed  by  Burton,  in  his  Ante-Nicene  Testitnonies  \to 
the  Div.  of  Christ.  Another  work  of  Burton  has  a  similar  name. 
See  British  Critic,  vol.  ii.  (of  1827),  p.  265]. 

9  I  John  v.  I. 
1°  Rom.  v.  17. 


444 


IREN.EUS   AGAINST   HERESIES. 


truth,  the  one  suffered,  and  the  other  remained 
incapable  of  suffering,  and  the  one  was  born, 
but  the  other  descended  upon  him  who  was  born, 
and  left  him  again,  it  is  not  one,  but  two,  that 
are  shown  forth.  But  that  the  apostle  did  know 
Him  as  one,  both  who  was  born  and  who  suf- 
fered, namely  Christ  Jesus,  he  again  says  in  the 
same  Epistle  :  "  Know  ye  not,  that  so  many  of 
us  as  were  baptized  in  Christ  Jesus  were  baptized 
in  His  death  ?  that  like  as  Christ  rose  from  the 
dead,  so  should  we  also  walk  in  newness  of  life."  ' 
But  again,  showing  that  Christ  did  suffer,  and 
was  Himself  the  Son  of  God,  who  died  for  us, 
and  redeemed  us  with  His  blood  at  the  time 
appointed  beforehand,  he  says  :  "  For  how  is  it, 
that  Christ,  when  we  were  yet  without  strength, 
in  due  time  died  for  the  ungodly?  But  God 
commendeth  His  love  towards  us,  in  that,  while 
we  were  yet  sinners,  Christ  died  for  us.  Much 
more,  then,  being  now  justified  by  His  blood, 
we  shall  be  saved  from  wrath  through  Him.  For 
if,  when  we  were  enemies,  we  were  reconciled 
to  God  by  the  death  of  His  Son  ;  much  more, 
being  reconciled,  we  shall  be  saved  by  His  life."  - 
He  declares  in  the  plainest  manner,  that  the 
same  Being  who  was  laid  hold  of,  and  underwent 
suffering,  and  shed  His  blood  for  us,  was  both 
Christ  and  the  Son  of  God,  who  did  also  rise 
again,  and  was  taken  up  into  heaven,  as  he  him- 
self [Paul]  says  :  "  But  at  the  same  time,  [it 
is]  Christ  [that]  died,  yea  rather,  that  is  risen 
again,  who  is  even  at  the  right  hand  of  God."  ^ 
And  again,  "  Knowing  that  Christ,  rising  from 
the  dead,  dieth  no  more  :  "  ■*  for,  as  himself  fore- 
seeing, through  the  Spirit,  the  subdivisions  of 
evil  teachers  [with  regard  to  the  Lord's  person], 
and  being  desirous  of  cutting  away  from  them 
all  occasion  of  cavil,  he  says  what  has  been  al- 
ready stated,  [and  also  declares  :]  "  But  if  the 
Spirit  of  Him  that  raised  up  Jesus  from  the 
dead  dwell  in  you.  He  that  raised  up  Christ  from 
the  dead  shall  also  quicken  your  mortal  bodies."  5 
This  he  does  not  utter  to  those  alone  who  wish 
to  hear :  Do  not  err,  [he  says  to  all :]  Jesus 
Christ,  the  Son  of  God,  is  one  and  the  same, 
who  did  by  suffering  reconcile  us  to  God,  and 
rose  from  the  dead ;  who  is  at  the  right  hand  of 
the  Father,  and  perfect  in  all  things ;  "  who, 
when  He  was  buffeted,  struck  not  in  return ; 
who,  when  He  suffered,  threatened  not ;  "  ^  and 
when  He  underwent  tyranny,  He  prayed  His 
Father  that  He  would  forgive  those  who  had  cru- 
cified Him.  For  He  did  Himself  truly  bring  in 
salvation  :  since  He  is  Himself  the  Word  of  God, 


*  Rom.  vi.  3,  4. 

2  Rom.  V.  6-IO.     Irenscus  appears  to  have  read,  as  docs  the  Vul- 
gate, ett  Ti  yap,  for  en  yap  in  iexi.  rec. 

3  Rom.  viii.  34. 

*  Rom.  vi.  9. 

5  Rom.  viii.  11. 
<>  I  Pet.  ii.  23. 


Himself  the  Only-begotten  of  the  Father,  Christ 
Jesus  our  Lord. 

CHAP.    XVII. THE    APOSTLES   TE.4CH    THAT    IT    WAS 

NEITHER  CHRIST  NOR  THE  S.A.VIOUR,  BUT  THE 
HOLY  SPIRIT,  WHO  DID  DESCEND  UPON  JESUS. 
THE    RE.^SON    FOR   THIS    DESCENT. 

1.  It  certainly  was  in  the  power  of  the  apostles 
to  declare  that  Christ  descended  upon  Jesus,  or 
that  the  so-called  superior  Saviour  [came  down] 
upon  the  dispensational  one,  or  he  who  is  from 
the  invisible  places  upon  him  from  the  Demi- 
urge ;  but  they  neither  knew  nor  said  anything 
of  the  kind  :  for,  had  they  known  it,  they  would 
have  also  certainly  stated  it.  But  what  really 
was  the  case,  that  did  they  record,  [namely,] 
that  the  Spirit  of  God  as  a  dove  descended  upon 
Him  ;  this  Spirit,  of  whom  it  was  declared  by 
Isaiah,  "  And  the  Spirit  of  God  shall  rest  upon 
Him,"  7  as  I  have  already  said.  And  again : 
"  The  Spirit  of  the  Lord  is  upon  Me,  because 
He  hath  anointed  Me."*^  That  is  the  Spirit  of 
whom  the  Lord  declares,  "  For  it  is  not  ye  that 
speak,  but  the  Spirit  of  your  Father  which 
speaketh  in  you."^  And  again,  giving  to  the 
disciples  the  power  of  regeneration  into  God,'° 
He  said  to  them,  "  Go  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  "  For  [God] 
promised,  that  in  the  last  times  He  would  pour 
Him  [the  Spirit]  upon  [His]  servants  and  hand- 
maids, that  they  might  prophesy ;  wherefore  He 
did  also  descend  upon  the  Son  of  God,  made 
the  Son  of  man,  becoming  accustomed  in  fellow- 
ship with  Him  to  dwell  in  the  human  race,  to 
rest  with  human  beings,  and  to  dwell  in  the 
workmanship  of  God,  working  the  will  of  the 
Father  in  them,  and  renewing  them  from  their 
old  habits  into  the  newness  of  Christ. 

2.  This  Spirit  did  David  ask  for  the  human 
race,  saying,  "  And  stablish  me  with  Thine  all- 
governing  Spirit ;  "  '^  who  also,  as  Luke  says, 
descended  at  the  day  of  Pentecost  upon  the 
disciples  after  the  Lord's  ascension,  having  power 
to  admit  all  nations  to  the  entrance  of  life, 
and  to  the  opening  of  the  new  covenant ;  from 
whence  also,  with  one  accord  in  all  languages, 
they  uttered  praise  to  God,  the  Spirit  bringing 
distant  tribes  to  unity,  and  offering  to  the  Father 
the  first-fruits  of  all  nations.  Wherefore  also  the 
Lord  promised  to  send  the  Comforter,'-'  who 
should  join  us  to  God.  For  as  a  compacted 
lump  of  dough  cannot  be  formed  of  dry  wheat 


'^  Isa.  xi   2. 

8  Isa.  Ixi.  I. 

9  Matt.  X.  20. 

'°  Harvey  remarks  on  this:  "The  sacrament  of  bapti.;m  is  there- 
fore >)  Siiva/nts  Ttji  avayevvrjaeioi  eis  &(ov."  [Comp.  book  i.  cap. 
xxi.] 

"  Matt,  xxviii.  19. 

12  Ps.  li.  12. 

'3  John  xvi.  7. 


IREN^US   AGAINST    HERESIES. 


445 


without  fluid  matter,  nor  can  a  loaf  possess  unity, 
so,  in  like  manner,  neither  could  we,  being  many, 
be  made  one  in  Christ  Jesus  without  the  water 
from  heaven.  And  as  dry  earth  does  not  bring 
forth  unless  it  receive  moisture,  in  like  manner 
we  also,  being  originally  a  dry  tree,  could  never 
have  brought  forth  fruit  unto  life  without  the 
voluntary  rain  from  above.  For  our  bodies  have 
received  unity  among  themselves  by  means  of 
that  laver  which  leads  to  incorruption  ;  but  our 
souls,  by  means  of  the  Spirit.  ^Vherefore  both 
are  necessary,  since  both  contribute  towards  the 
life  of  God,  our  Lord  compassionating  that  err- 
ing Samaritan  woman '  —  who  did  not  remain 
with  one  husband,  but  committed  fornication 
by  [contracting]  many  marriages  —  by  pointing 
out,  and  promising  to  her  living  water,  so  that 
she  should  thirst  no  more,  nor  occupy  herself 
in  acquiring  the  refreshing  water  obtained  by 
labour,  having  in  herself  water  springing  up  to 
eternal  life.  The  Lord,  receiving  this  as  a  gift 
from  His  Father,  does  Himself  also  confer  it 
upon  those  who  are  partakers  of  Himself,  send- 
ing the  Holy  Spirit  upon  all  the  earth. 

3.  Gideon,-  that  Israelite  whom  God  chose, 
that  he  might  save  the  people  of  Israel  from 
the  power  of  foreigners,  foreseeing  this  gracious 
gift,  changed  his  request,  and  prophesied  that 
there  would  be  dryness  upon  the  fleece  of  wool 
(a  type  of  the  people),  on  which  alone  at  first 
there  had  been  dew ;  thus  indicating  that  they 
should  no  longer  have  the  Holy  Spirit  from  God, 
as  saith  Esaias,  "  I  will  also  command  the  clouds, 
that  they  rain  no  rain  upon  it,"  ^  but  that  the 
dew,  which  is  the  Spirit  of  God,  who  descended 
upon  the  Lord,  should  be  diffused  throughout 
all  the  earth,  "  the  spirit  of  wisdom  and  under- 
standing, the  spirit  of  counsel  and  might,  the 
spirit  of  knowledge  and  piety,  the  spirit  of  the 
fear  of  God."  ■*  This  Spirit,  again.  He  did  con- 
fer upon  the  Church,  sending  throughout  all  the 
world  the  Comforter  from  heaven,  from  whence 
also  the  Lord  tells  us  that  the  devil,  like  light- 
ning, was  cast  down. 5  Wherefore  we  have  need 
of  the  dew  of  God,  that  we  be  not  consumed  by 
fire,  nor  be  rendered  unfruitful,  and  that  where 
we  have  an  accuser  there  we  may  have  also  an 
Advocate,''  the  Lord  commending  to  the  Holy 
Spirit  His  own  man,^  who  had  fallen  among 
thieves,^  whom  He  Himself  compassionated,  and 
bound  up  his  wounds,  giving  two  royal  dcnaria  ; 
so  that  we,  receiving  by  the  Spirit  the  image  and 
superscription  of  the  Father  and  the  Son,  might 


■  Irenasiis  refers  to  this  woman  as  a  type  of  the  heathen  world: 
for,  among  the  Jews,  Samaritan  and  Idolater  were  convertible  terms. 
-  Judg.  vi.  37,  etc. 
i  Isa.  V.  6. 

*  Isa.  xi.  2. 

5  Luke  X.  1 3. 
^  I  John  ii  I. 
'  "  Suum  hominem,"  i.e.,  the  human  race. 

*  Luke  X.  35. 


cause  the  denarium  entrusted  to  us  to  be  fruitful, 
counting  out  the  increase  [thereof]  to  the  Lord.'' 
4.  The  Spirit,  therefore,  descending  under  the 
predestined  dispensation,  and  the  Son  of  God, 
the  Only-begotten,  who  is  also  the  Word  of  the 
Father,  coming  in  the  fulness  of  time,  having 
become  incarnate  in  man  for  the  sake  of  man, 
and  fulfilling  all  the  conditions  of  human  nature, 
our  Lord  Jesus  Christ  being  one  and  the  same, 
as  He  Himself  the  Lord  doth  testify,  as  the 
apostles  confess,  and  as  the  prophets  announce, 
—  all  the  doctrines  of  these  men  who  have  in- 
vented putative  Ogdoads  and  Tetrads,  and  im- 
agined subdivisions  [of  the  Lord's  ])erson],  have 
been  proved  falsehoods.  These  '°  men  do,  in 
fact,  set  the  Spirit  aside  altogether ;  they  under- 
stand that  Christ  was  one  and  Jesus  another  ; 
and  they  teach  that  there  was  not  one  Christ, 
but  many.  And  if  they  speak  of  them  as  united, 
they  do  again  separate  them  :  for  they  show  that 
one  did  indeed  undergo  sufferings,  but  that  the 
other  remained  impassible  ;  that  the  one  truly 
did  ascend  to  the  Pleroma,  but  the  other  re- 
mained in  the  intermediate  place  ;  that  the  one 
does  truly  feast  and  revel  in  places  invisible  and 
above  all  name,  but  that  the  other  is  seated  with 
the  Demiurge,  emptying  him  of  power.  It  will 
therefore  be  incumbent  upon  thee,  and  all  others 
who  give  their  attention  to  this  writing,  and  are 
anxious  about  their  own  salvation,  not  readily  to 
express  acquiescence  when  they  hear  abroad  the 
speeches  of  these  men :  for,  speaking  things 
resembling  the  [doctrine  of  the]  faithful,  as  I 
have  already  observed,  not  only  do  they  hold 
opinions  which  are  different,  but  absolutely  con- 
trary, and  in  all  points  full  of  blasphemies,  by 
which  they  destroy  those  persons  who,  by  reason 
of  the  resemblance  of  the  words,  imbibe  a  poison 
which  disagrees  with  their  constitution,  just  as  if 
one,  giving  lime  mixed  with  water  for  milk, 
should  mislead  by  the  similitude  of  the  colour  ; 
as  a  man"  superior  to  me  has  said,  concerning  all 
that  in  any  way  corrupt  the  things  of  God  and 
adulterate  the  truth,  "  Lime  is  wickedly  mi.xed 
with  the  milk  of  God." 

CHAP.  XVIII.  —  CONTINUATION  OF  THE  FOREGOING 
ARGUMENT.  PROOFS  FROM  THE  WRITINGS  OF 
ST.  PAUL,  AND  FROM  THE  WORDS  OF  OUR 
LORD,  TH.\T  CHRIST  AND  JESUS  CANNOT  BE 
CONSIDERED  AS  DISTINCT  BEINGS  J  NEITHER 
CAN  IT  BE  ALLEGED  TH.^T  THE  SON  OF  GOD 
BECAME  MAN  MERELY  IN  APPEARANCE,  BUT 
THAT    HE    DID    SO    TRULY    AND    ACl'UALLV. 

i.'^  As  it  has  been  clearly  demonstrated  that 


9  Matt.  XXV   14. 

'°  The  following  period  is  translated  from  a  Syriac  fragment  (see 
Harvey's  Ireiueus,  vol.  ii.  p.  439),  as  it  supplies  some  words  incon- 
veniently omitted  in  the  old  Latin  version. 

"  Comp.  book  i.  pref.  note  2. 

'-  Again  a  Syriac  fragment  supplies  some  important  words.  See 
Harvey,  vol.  ii.  p.  440. 


446 


IRENyEUS    AGAINST    HERESIES. 


the  Word,  who  existed  in  the  beginning  with 
God,  by  whom  all  things  were  made,  who  was 
also  always  present  with  mankind,  was  in  these 
last  days,  according  to  the  time  appointed  by  the 
Father,  united  to  His  own  workmanship,  inas- 
much as  He  became  a  man  liable  to  suffering, 
[it  follows]  that  every  objection  is  set  aside  of 
those  who  say,  "  If  our  Lord  was  born  at  that 
time,  Christ  had  therefore  no  previous  exist- 
ence." For  I  have  shown  that  the  Son  of  God 
did  not  then  begin  to  exist,  being  with  the  Father 
from  the  beginning ;  but  when  He  became  incar- 
nate, and  was  made  man.  He  commenced  afresh  ' 
the  long  line  of  human  beings,  and  furnished  us, 
in  a  brief,  comprehensive  manner,  with  salvation  ; 
so  that  what  we  had  lost  in  Adam  —  namely,  to 
be  according  to  the  image  and  likeness  of  God 
—  that  we  might  recover  in  Christ  Jesus. 

2.  For  as  it  was  not  possible  that  the  man  who 
had  once  for  all  been  conquered,  and  who  had 
been  destroyed  through  disobedience,  could  re- 
form himself,  and  obtain  the  prize  of  victory ; 
and  as  it  was  also  impossible  that  he  could  attain 
to  salvation  who  had  fallen  under  the  power  of 
sin,  —  the  Son  effected  both  these  things,  being 
the  Word  of  God,  descending  from  the  Father, 
becoming  incarnate,  stooping  low,  even  to  death, 
and  consummating  the  arranged  plan  of  our  sal- 
vation, upon  whom  [Paul],  exhorting  us  unhesi- 
tatingly to  believe,  again  says,  "  \Mio  shall  ascend 
into  heaven  ?  that  is,  to  bring  down  Christ ;  or 
who  shall  descend  into  the  deep  ?  that  is,  to  lib- 
erate Christ  again  from  the  dead."  -  Then  he 
continues,  "  If  thou  shalt  confess  with  thy  mouth 
the  Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  Him  from  the  dead,  thou 
shalt  be  saved."  ^  And  he  renders  the  reason 
why  the  Son  of  God  did  these  things,  saying, 
"  For  to  this  end  Christ  both  lived,  and  died,  and 
revived,  that  He  might  rule  over  the  living  and 
the  dead."  •*  And  again,  writing  to  the  Corin- 
thians, he  declares,  "  But  we  preach  Christ  Jesus 
crucified ; "  5  and  adds,  "  The  cup  of  blessing 
which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ?" '' 

3.  But  who  is  it  that  has  had  fellowship  with 
us  in  the  matter  of  food?  Whether  is  it  he  who 
is  conceived  of  by  them  as  the  Christ  above, 
who  extended  himself  through  Horos,  and  im- 
parted a  form  to  their  mother ;  or  is  it  He  who 
is  from  the  Virgin,  Emmanuel,  who  did  eat  butter 
and  honey,7  of  whom  the  prophet  declared, 
"  He  is  also  a  man,  and  who  shall  know  him?  "  ^ 


'  So  the  Syriac.    The  Latin  has,  "  in  seipso  recapitulavit,"  He 
summed  up  in  Himself.    [As  the  Second  Adam,  i  Cor.  xv.  47.] 

2  Rom.  X.  6,  7. 

3  Rom.  X.  g. 

*  Rom.  xiv.  9. 
5  I  Cor.  i.  23. 

*  I  Cor.  x.  16. 
1  Isa.  viii.  14. 

*  Jer.  xvii.  9. 


He  was  likewise  preached  by  Paul :  "  For  I  de- 
livered," he  says,  "  unto  you  first  of  all,  that 
Christ  died  for  our  sins,  according  to  the  Scrip- 
tures ;  and  that  He  was  buried,  and  rose  again 
the  third  day,  according  to  the  Scriptures."  y  It 
is  plain,  then,  that  Paul  knew  no  other  Christ 
besides  Him  alone,  who  both  suffered,  and  was 
buried,  and  rose  again,  who  was  also  born,  and 
whom  he  speaks  of  as  man.  For  after  remark- 
ing, "  But  if  Christ  be  preached,  that  He  rose 
from  the  dead,"  '°  he  continues,  rendering  the 
reason  of  His  incarnation,  "  For  since  by  man 
came  death,  by  man  [came]  also  the  resurrec- 
tion of  the  dead."  And  everpvhere,  when  [re- 
ferring to]  the  passion  of  our  Lord,  and  to  His 
human  nature,  and  His  subjection  to  death,  he 
employs  the  name  of  Christ,  as  in  that  passage  : 
"Destroy  not  him  with  thy  meat  for  whom  Christ 
died.""  And  again:  "But  now,  in  Christ,  ye 
who  sometimes  were  far  off  are  made  nigh  by 
the  blood  of  Christ." '^  And  again  :  "Christ  has 
redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us  :  for  it  is  written,  Cursed  is 
every  one  that  hangeth  upon  a  tree."  '^  And 
again  :  "  x^nd  through  thy  knowledge  shall  the 
weak  brother  perish,  for  whom  Christ  died  ;  "  '■* 
indicating  that  the  impassible  Christ  did  not  de- 
scend upon  Jesus,  but  that  He  Himself,  because 
He  was  Jesus  Christ,  suffered  for  us ;  He,  who 
lay  in  the  tomb,  and  rose  again,  who  descended 
and  ascended,  —  the  Son  of  God  having  been 
made  the  Son  of  man,  as  the  very  name  itself 
doth  declare.  For  in  the  name  of  Christ  is  im- 
plied, He  that  anoints,  He  that  is  anointed,  and 
the  unction  itself  with  which  He  is  anointed. 
And  it  is  the  Father  who  anoints,  but  the  Son 
who  is  anointed  by  the  Spirit,  who  is  the  unction, 
as  the  Word  declares  by  Isaiah,  "  The  Spirit  of 
the  Lord  is  upon  me,  because  He  hath  anointed 
me," '5  —  pointing  out  both  the  anointing  Father, 
the  anointed  Son,  and  the  unction,  which  is  the 
Spirit. 

4.  The  Lord  Himself,  too,  makes  it  evident 
who  it  was  that  suffered  ;  for  when  He  asked  the 
disciples,  "  Who  do  men  say  that  I,  the  Son  of 
man,  am  ?  "  "^  and  when  Peter  had  replied,  "Thou 
art  the  Christ,  the  Son  of  the  living  God  ;  "  and 
when  he  had  been  commended  by  Him  [in  these 
words],  "That  flesh  and  blood  had  not  revealed 
it  to  him,  but  the  Father  who  is  in  heaven,"  He 
made  it  clear  that  He,  the  Son  of  man,  is  Christ 
the  Son  of  the  living  God.  "  For  from  that  time 
forth,"  it  is  said,  "  He  began  to  show  to  His 
disciples,  how  that  He  must  go  unto  Jerusalem, 


9  I  Cor.  XV.  3,  4. 

'°  I  Cor.  XV.  12. 

"  Rom.  xiv.  15. 

'^  Eph.  ii.  13. 

"  Gal.  iii.  ij;  Deut.  xxi.  23. 

'■•  I  Cor.  viii.  II. 

'5  \^A.  Ixi.  1. 

'<>  Matt.  xvi.  13. 


IREN^US   AGAINST    HERESIES. 


447 


and  suffer  many  things  of  the  priests,  and  be 
rejected,  and  crucified,  and  rise  again  the  third 
day."  ■  He  who  was  acknowledged  by  Peter  as 
Christ,  who  pronounced  him  blessed  because  the 
Father  had  revealed  the  Son  of  the  living  God 
to  him,  said  that  He  must  Himself  suffer  many 
things,  and  be  crucified  ;  and  then  He  rebuked 
Peter,  who  imagined  that  He  was  the  Christ  as 
the  generality  of  men  supposed  ^  [that  the  Christ 
should  be],  and  was  averse  to  the  idea  of  His 
suffering,  [and]  said  to  the  disciples,  "  If  any 
man  will  come  after  Me,  let  him  deny  himself, 
and  take  up  his  cross,  and  follow  Me.  For  who- 
soever will  save  his  life,  shall  lose  it ;  and  whoso- 
ever will  lose  it  for  My  sake  shall  save  it."  ^  For 
these  things  Christ  spoke  openly,  He  being  Him- 
self the  Saviour  of  those  who  should  be  delivered 
over  to  death  for  their  confession  of  Him,  and 
lose  their  lives. 

5.  If,  however,  He  was  Himself  not  to  suffer, 
but  should  fly  away  from  Jesus,  why  did  He  ex- 
hort His  disciples  to  take  up  the  cross  and  follow 
Him,  —  that  cross  which  these  men  represent 
Him  as  not  having  taken  up,  but  [speak  of  Him] 
as  having  relinquished  the  dispensation  of  suffer- 
ing? For  that  He  did  not  say  this  with  reference 
to  the  acknowledging  of  the  Sfauros  (cross) 
above,  as  some  among  them  venture  to  expound, 
but  with  respect  to  the  suffering  which  He  should 
Himself  undergo,  and  that  His  disciples  should 
endure.  He  implies  when  He  says,  "  For  whoso- 
ever will  save  his  life,  shall  lose  it ;  and  whosoever 
will  lose,  shall  find  it.  And  that  His  disciples 
must  suffer  for  His  sake.  He  [implied  when  He] 
said  to  the  Jews,  "  Behold,  I  send  you  prophets, 
and  wise  men,  and  scribes  :  and  some  of  them 
ye  shall  kill  and  crucify."  *  And  to  the  disciples 
He  was  wont  to  say,  "  And  ye  shall  stand  before 
governors  and  kings  for  My  sake  ;  and  they  shall 
scourge  some  of  you,  and  slay  you,  and  persecute 
you  from  city  to  city."  =  He  knew,  therefore, 
both  those  who  should  suffer  persecution,  and  He 
knew  those  who  should  have  to  be  scourged  and 
slain  because  of  Him ;  and  He  did  not  speak  of 
any  other  cross,  but  of  the  suffering  which  He 
should  Himself  undergo  first,  and  His  disciples 
afterwards.  For  this  purpose  did  He  give  them 
this  exhortation  :  "  Fear  not  them  which  kill  the 
body,  but  are  not  able  to  kill  the  soul ;  but  rather 
fear  Him  who  is  able  to  send  both  soul  and  body 
into  hell ;  "  ^  [thus  exhorting  them]  to  hold  fast 
those  professions  of  faith  which  they  had  made 
in  reference  to  Him.  For  He  promised  to  con- 
fess before  His  Father  those  who  should  confess 
His  name  before  men ;  but  declared   that   He 


'  Matt.  xvi.  21. 

2  Literally,"  supposing  Him  to  be  Christ  according  to  the  idea  of 
men." 

3  Matt.  xvi.  24,  25. 
■*  Matt,  xxiii.  24. 

5  Matt.  X.  17,  18. 
*>  Matt.  X.  28. 


would  deny  those  who  should  deny  Him,  and 
would  be  ashamed  of  those  who  should  be 
ashamed  to  confess  Him.  And  although  these 
things  are  so,  some  of  these  men  have  proceeded 
to  such  a  degree  of  temerity,  that  they  even  pour 
contempt  upon  the  martyrs,  and  vituperate  those 
who  are  slain  on  account  of  the  confession  of 
the  Lord,  and  who  suffer  all  things  predicted  by 
the  Lord,  and  who  in  this  respect  strive  to  fol- 
low the  footprints  of  the  Lord's  passion,  having 
become  martyrs  of  the  suffering  One  ;  these  we 
do  also  enrol  with  the  martyrs  themselves.  For, 
when  incjuisition  shall  be  made  for  their  blood,^ 
and  they  shall  attain  to  glory,  then  all  shall  be 
confounded  by  Christ,  who  have  cast  a  slur  upon 
their  martyrdom.  And  from  this  fact,  that  He 
exclaimed  upon  the  cross,  "  Father,  forgive  them, 
for  they  know  not  what  they  do,"  ^  the  long-suffer- 
ing, patience,  compassion,  and  goodness  of  Christ 
are  exhibited,  since  He  both  suffered,  and  did 
Himself  exculpate  those  who  had  maltreated 
Him.  For  the  Word  of  God,  who  said  to  us, 
"Love  your  enemies,  and  pray  for  those  that  hate 
you,"  9  Himself  did  this  very  thing  upon  the 
cross  ;  loving  the  human  race  to  such  a  degree, 
that  He  even  prayed  for  those  putting  Him  to 
death.  If,  however,  any  one,  going  upon  the 
supposition  that  there  are  two[Christs],  forms  a 
judgment  in  regard  to  them,  that  [Christ]  shall  be 
found  much  the  better  one,  and  more  patient, 
and  the  truly  good  one,  who,  in  the  midst  of  His 
own  wounds  and  stripes,  and  the  other  [cruelties] 
inflicted  upon  Him,  was  beneficent,  and  unmind- 
ful of  the  wrongs  perpetrated  upon  Him,  than  he 
who  flew  away,  and  sustained  neither  injury  nor 
insult. 

6.  This  also  does  likewise  meet  [the  case]  of 
those  who  maintain  that  He  suffered  onl\-  in  ap- 
pearance. For  if  He  did  not  truly  suffer,  no 
thanks  to  Him,  since  there  was  no  suffering  at 
all ;  and  when  we  shall  actually  begin  to  suffer, 
He  will  seem  as  leading  us  astray,  exliorting  us 
to  endure  buffeting,  and  to  turn  the  other '°  cheek, 
if  He  did  not  Himself  before  us  in  reality  suffer 
the  same  ;  and  as  He  misled  them  by  seeming 
to  them  what  He  was  not,  so  does  He  also  mis- 
lead us,  by  exhorting  us  to  endure  what  He  did 
not  endure  Himself  [In  that  case]  we  shall 
be  even  above  the  Master,  because  we  suffer  and 
sustain  what  our  Master  never  bore  or  endured. 
But  as  our  Lord  is  alone  truly  Master,  so  the 
Son  of  God  is  truly  good  and  patient,  the  ^^'ord 
of  God  the  Father  having  been  made  the  Son 
of  man.  For  He  fought  and  conquered ;  for 
He  was  man  contending  for  the  fathers,"  and 


7  Ps.  ix.  12. 

8  Luke  xxiii.  34. 

9  Matt.  V.  44. 
'°  Matt.  V.  39. 

II  "  Propairibus,avTi.  Tuiv  narpCiv.  The  reader  will  here  obserx'e 
the  clear  statement  of  the  doctrine  of  the  atonement,  whereby  alone 
iin  is  done  away."  —  Habvey. 


44S 


IREN^US    AGAINST    HERESIES. 


through  obedience  doing  away  with  disobedi- 
ence completely  :  for  He  bound  the  strong  man,, 
and  set  free  the  weak,  and  endowed  His  own 
handiwork  with  salvation,  by  destroying  sin. 
For  He  is  a  most  holy  and  merciful  Lord, 
and  loves  the  human  race. 

7.  Therefore,  as  I  have  already  said.  He  caused 
man  (human  nature)  to  cleave  to  and  to  become 
one  with  God.  For  unless  man  had  overcome 
the  enemy  of  man,  the  enemy  would  not  have 
been  legitimately  vanquished.  And  again  :  un- 
less it  had  been  God  who  had  freely  given  salva- 
tion, we  could  never  have  possessed  it  securely. 
And  unless  man  had  been  joined  to  God,  he 
could  never  have  become  a  partaker  of  incor- 
ruptibility. For  it  was  incumbent  upon  the 
Mediator  between  God  and  men,  by  His  rela- 
tionship to  both,  to  bring  both  to  friendship  and 
concord,  and  present  man  to  God,  while  He 
revealed  God  to  man.^  For,  in  what  way  could 
we  be  partakers  of  the  adoption  of  sons,  unless 
we  had  received  from  Him  through  the  Son  that 
fellowship  which  refers  to  Himself,  unless  His 
Word,  having  been  made  flesh,  had  entered  into 
communion  with  us  ?  Wherefore  also  He  passed 
through  every  stage  of  life,  restoring  to  all  com- 
munion with  God.  Those,  therefore,  who  assert 
that  He  appeared  putatively,  and  was  neither 
born  in  the  flesh  nor  truly  made  man,  are  as  yet 
under  the  old  condemnation,  holding  out  patron- 
age to  sin ;  for,  by  their  showing,  death  has  not 
been  vanquished,  which  "  reigned  from  Aclam  to 
Moses,  even  over  them  that  had  not  sinned  after 
the  similitude  of  Adam's  transgression."  ^  But 
the  law  coming,  which  was  given  by  Moses,  and 
testifying  of  sin  that  it  is  a  sinner,  did  truly 
take  away  his  (death's)  kingdom,  showing  that 
he  was  no  king,  but  a  robber  ;  and  it  revealed 
him  as  a  murderer.  It  laid,  however,  a  weighty 
burden  upon  man,  who  had  sin  in  himself,  show- 
ing that  he  was  liable  to  death.  For  as  the  law 
was  spiritual,  it  merely  made  sin  to  stand  out  in 
relief,  but  did  not  destroy  it.  For  sin  had  no 
dominion  over  the  spirit,  but  over  man.  For  it 
behoved  Him  who  was  to  destroy  sin,  .and  re- 
deem man  under  the  power  of  death,  that  He 
should  Himself  be  made  that  very  same  thing 
which  he  was,  that  is,  man ;  who  had  been 
drawn  by  sin  into  bondage,  but  was  held  by 
death,  so  that  sin  should  be  destroyed  by  man, 
and  man  should  go  forth  from  death.  For  as 
by  the  disobedience  of  the  one  man  who  was 
originally  moulded  from  virgin  soil,  the  many 
were  made  sinners,-'  and  forfeited  life  ;  so  was  it 
necessary  that,  by  the  obedience  of  one  man. 


'  Matt,  xii.  2g. 

2  The  [.niin  text,  "  et  facere,  ut  et  Dens  assumeret  hominem,  et 
homo  se  flederel  Deo,"  here  dilTers  widely  from  the  Greek  preserved 
by  Thcodorct.  We  have  followed  the  latter,  which  is  preferred  by  all 
the  editors. 

3  Rom.  V.  14. 
*  Rom.  V.  19. 


who  was  originally  born  from  a  virgin,  many 
should  be  justified  and  receive  salvation.  Thus, 
then,  was  the  Word  of  God  made  man,  as  also 
Moses  says  :  "God,  true  are  His  works." s  But 
if,  not  having  been  made  flesh,  He  did  appear 
as  if  flesh.  His  work  was  not  a  true  one.  But 
what  He  did  appear,  that  He  also  was  :  God 
recapitulated  in  Himself  the  ancient  formation 
of  man,  that  He  might  kill  sin,  deprive  death  of 
its  power,  and  vivify  man ;  and  therefore  His 
works  are  true. 

CHAP.   XIX. JESUS   CHRIST  WAS  NOT  A  MERE  MAN, 

BEGOTTEN  FROM  JOSEPH  IN  THE  ORDINARY 
COURSE  OF  NATURE,  BUT  WAS  VERY  GOD,  BE- 
GOTTEN OF  THE  FATHER  MOST  HIGH,  AND  VERY 
MAN,    BORN    OF   THE   VIRGIN. 

I.  But  again,  those  who  assert  that  He  was 
simply  a  mere  man,  begotten  by  Joseph,  remain- 
ing in  the  bondage  of  the  old  disobedience,  are 
in  a  state  of  death  ;  having  been  not  as  yet  joined 
to  the  Word  of  God  the  Father,  nor  receiving 
liberty  through  the  Son,  as  He  does  Himself 
declare  :  "  If  the  Son  shall  make  you  free,  ye 
shall  be  free  indeed."^  But,  being  ignorant  of 
Him  who  from  the  Virgin  is  Emmanuel,  they 
are  deprived  of  His  gift,  which  is  eternal  life  ;  ^ 
and  not  receiving  the  incorruptible  Word,  they 
remain  in  mortal  flesh,  and  are  debtors  to  death, 
not  obtaining  the  antidote  of  life.  To  whom  the 
Word  says,  mentioning  His  own  gift  of  grace  : 
"  I  said.  Ye  are  all  the  sons  of  the  Highest,  and 
gods  ;  but  ye  shall  die  like  men."  ^  He  speaks 
undoubtedly  these  words  to  those  who  have  not 
received  the  gift  of  adoption,  but  who  despise  the 
incarnation  of  the  pure  generation  of  the  Word 
of  God,'^  defraud  human  nature  of  promotion 
into  God,  and  prove  themselves  ungrateful  to 
the  Word  of  God,  who  became  flesh  for  them. 
For  it  was  for  this  end  that  the  Word  of  God 
was  made  man,  and  He  who  was  the  Son  of  God 
became  the  Son  of  man,  that  man,  having  been 
taken  into  the  Word,  and  receiving  the  adoption, 
might  become  the  son  of  God.  For  by  no  other 
means  could  we  have  attained  to  incorruptibility 
and  immortality,  unless  we  had  been  united  to 
incorruptibility  and  immortality.  But  how  could 
we  be  joined  to  incorruptibility  and  immortality, 
unless,  first,  incorruptibility  and  immortality  had 


s  Deut.  xxxii.  4. 
*  John  viii.  36. 

7  Rom.  vi.  23. 

8  Ps.  Ixxxii.  6,  7. 

9  The  original  Greek  is  preserv^ed  here  by  Theodoret,  differing  in 
some  respects  from  the  old  Latin  version:  koI  an-oo-TcpoOi'Ta!  rbv 
avOpioTTOV  T^9  et?  (diov  avohov  KoX  a;^apiO"ToOrTa5  T(ij  virkp  avnav 
(TapKioOii'TL  \6y<a  rov  Seov,  Ei?  tovto  yap  6  Aoyos  ai'dptono^  •  .  . 
iva  6  avBptuTro';  Toc  Atiyof  ;(wp^<T09,  Kal  ttji'  vioBecriav  \a0u>v,  uib? 
yfvrfTai  0foO.  The  old  Latin  nms  thus:  "  fraudnntcs  hominem  ab 
ea  ascensione  qua;  est  ad  Dominuin,  et  ingrate  exsisteiites  Verbo  Dei, 
qui  incarnatus  est  propter  ipsos.  Propter  hoc  enim  Verbum  Dei 
homo,  et  qui  Filiiis  Dei  est,  Filiiis  Hominis  factus  est  .  .  .  commixtus 
Verbo  Dei,  et  adoptionem  percipicns  fiat  filius  Dei."  [A  specimen 
of  the  liberties  taken  by  the  Latin  translators  with  the  original  of 
Irenxus.     Others  are  much  less  innocent.] 


IREN^US    AGAINST    HERESIES. 


449 


become  that  which  we  also  are,  so  that  the  cor- 
ruptible might  be  swallowed  up  by  incorrupti- 
bility, and  the  mortal  by  immortality,  that  we 
might  receive  the  adoption  of  sons  ? 

2.  For  this  reason  [it  is  said],  "Who  shall 
declare  His  generation?"  '  since  "  He  is  a  man, 
and  who  shall  recognise  Him?"^  But  he  to 
whom  the  Father  which  is  in  heaven  has  revealed 
Him,^  knows  Him,  so  that  he  understands  that 
He  who  "  was  not  born  either  by  the  will  of  the 
flesh,  or  by  the  will  of  man,"  ■♦  is  the  Son  of  man, 
this  is  Christ,  the  Son  of  the  living  (iod.  For  I 
have  shown  from  the  Scriptures,^  that  no  one  of 
the  sons  of  yVdam  is  as  to  everything,  and  ab- 
solutely, called  God,  or  named  Lord.  But  that 
He  is  Himself  in  His  own  right,  beyond  all  men 
who  ever  lived,  God,  and  Lord,  and  King  Eternal, 
and  the  Incarnate  Word,  proclaimed  by  all  the 
prophets,  the  apostles,  and  by  the  Spirit  Him- 
self, may  be  seen  by  all  who  have  attained  to  even 
a  small  portion  of  the  truth.  Now,  the  Scrip- 
tures would  not  have  testified  these  things  of 
Him,  if,  like  others,  He  had  been  a  mere  man. 
But  that  He  had,  beyond  all  others,  in  Himself 
that  pre-eminent  birth  which  is  from  the  Most 
High  Father,  and  also  experienced  that  pre- 
eminent generation  which  is  from  the  Virgin,^ 
the  divine  Scriptures  do  in  both  respects  testify 
of  Him  :  also,  that  He  was  a  man  without  come- 
liness, and  liable  to  suffering  ;  7  that  He  sat  upon 
the  foal  of  an  ass  ;  ^  that  He  received  for  drink, 
vinegar  and  gall ;  ^  that  He  was  despised  among 
the  people,  and  humbled  Himself  even  to  death  ; 
and  that  He  is  the  holy  Lord,  the  Wonderful, 
the  Counsellor,  the  Beautiful  in  appearance,  and 
the  Mighty  God,'°  coming  on  the  clouds  as  the 
Judge  of  all  men;"  —  all  these  things  did  the 
Scriptures  projjhesy  of  Him. 

3.  For  as  He  became  man  in  order  to  under- 
go temptation,  so  also  was  He  the  Word  that 
He  might  be  glorified ;  the  Word  remaining 
quiescent,  that  He  might  be  capable  of  being 
tempted,  dishonoured,  crucified,  and  of  suffering 
death,  but  the  human  nature  being  swallowed  up 
in  it  (the  divine),  when  it  conquered,  and  en- 
dured [without  yielding],  and  performed  acts  of 
kindness,  and  rose  again,  and  was  received  up 
[into  heaven].  He  therefore,  the  Son  of  God, 
our  Lord,  being  the  Word  of  the  Father,  and 
the  Son  of  man,  since  He  had  a  generation  as  to 
His  human  nature  from  Mary  —  who  was  de- 
scended from  mankind,  and  who  was  herself  a 


'  Isa.  liii.  8. 
2  Jer.  xvii.  9. 
'  Matt.  xvi.  16. 

*  John  i.  13. 

5  See- above,  iii.  6. 

*  Isa.  vii.  14. 
7  Isa  liii.  2. 

*  Zech.  ix.  9. 
9  Ps.  Ixix.  21. 

'°  Isa.  ix.  6. 
"  Dan.  vii.  13. 


human  being  —  was  made  the  Son  of  man.'^ 
Wherefore  also  the  Lord  Himself  gave  us  a  sign, 
in  the  depth  below,  and  in  the  height  above, 
which  man  did  not  ask  for,  because  he  never 
expected  that  a  virgin  could  conceive,  or  that  it 
was  possible  that  one  remaining  a  virgin  could 
bring  forth  a  son,  and  that  what  was  thus  born 
should  be  "  Go^/  with  us,'''  and  descend  to  those 
things  which  are  of  the  earth  beneath,  seeking 
the  sheep  which  had  perished,  which  was  indeed 
His  own  peculiar  handiwork,  and  ascend  to  the 
height  above,  offering  and  commending  to  His 
Father  that  human  nature  {Jiomincm)  which  had 
been  found,  making  in  His  own  person  the  first- 
fruits  of  the  resurrection  of  man  ;  that,  as  the 
Head  rose  from  the  dead,  so  also  the  remaining 
part  of  the  body  —  [namely,  the  body]  of  every 
man  who  is  found  in  life  —  when  the  time  is  ful- 
filled of  that  condemnation  which  existed  by 
reason  of  disobedience,  may  arise,  blended  to- 
gether and  strengthened  through  means  of  joints 
and  bands  '^  by  the  increase  of  God,  each  of  the 
members  having  its  own  proper  and  fit  position 
in  the  body.  For  there  are  many  mansions  in 
the  Father's  house,'4  inasmuch  as  there  are  also 
many  members  in  the  body. 

CHAP.  XX. GOD    SHOWED    HIMSELF,  BY   THE    FALL. 

OF  MAN,  AS  PATIENT,  BENIGN,  MERCIFUL,  MIGHTY 
TO  SAVE.  MAN  IS  THEREFORE  MOST  UNGRATE- 
FUL, IF,  UNMINDFUL  OF  HIS  OWN  LOT,  AND  OF 
THE  BENEFITS  HELD  OUT  TO  HIM,  HE  DO  NOT 
ACKNOWLEDGE    DIVINE    GRACE. 

I.  Long-suffering  therefore  was  God,  when 
man  became  a  defaulter,  as  foreseeing  that  vic- 
tory which  should  be  granted  to  him  through 
the  Word.  For,  when  strength  was  made  per- 
fect in  weakness, '5  it  showed  the  kindness  and 
transcendent  power  of  God.  For  as  He  pa- 
tiently suffered  Jonah  to  be  swallowed  by  the 
whale,  not  that  he  should  be  swallowed  up  and 
perish  altogether,  but  that,  having  been  cast  out 
again,  he  might  be  the  more  subject  to  God, 
and  might  glorify  Him  the  more  who  had  con- 
ferred upon  him  such  an  unhoped-for  deliver- 
ance, and  might  bring  the  Ninevites  to  a  lasting 
repentance,  so  that  they  should  be  converted  to 
the  Lord,  who  would  deliver  them  from  death, 
having  been  struck  with  awe  by  that  portent 
which  had  been  wrought  in  Jonah's  case,  as  the 
Scripture  says  of  them,  "  And  they  returned 
each  from  his  evil  way,  and  the  unrighteousness 
which  was  in  their  hands,  saying.  Who  knoweth 
if  God  will  repent,  and  turn  away  His  anger 
from  us,  and  we  shall  not  perish?  "  '^  —  so  also, 
from  the  beginning,  did  God  permit  man  to  be 


'-  Isa.  vii.  13 

»  Eph.  iv.  16. 

'■*  John  xiv.  2. 

'5  2  Cor.  xii.  9. 

'*>  Jonah  iii.  8,  9. 


450 


IREN^US   AGAINST   HERESIES. 


swallowed  up  by  the  great  whale,  who  was  the 
author  of  transgression,  not  that  he  should  per- 
ish altogether  when  so  engulphed ;  but,  arran- 
ging and  preparing  the  plan  of  salvation,  which 
was  accomplished  by  the  Word,  through  the 
sign  of  Jonah,  for  those  who  held  the  same 
opinion  as  Jonah  regarding  the  Lord,  and  who 
confessed,  and  said,  "  I  am  a  servant  of  the 
Lord,  and  I  worship  the  Lord  God  of  heaven, 
who  hath  made  the  sea  and  the  dry  land."  ' 
[This  was  done]  that  man,  receiving  an  un- 
hoped-for salvation  from  God,  might  rise  from 
the  dead,  and  glorify  God,  and  repeat  that  word 
which  was  uttered  in  prophecy  by  Jonah  :  "  I 
cried  by  reason  of  mine  affliction  to  the  Lord 
my  God,  and  He  heard  me  out  of  the  belly  of 
hell ;  "  ^  and  that  he  might  always  continue  glo- 
rifying God,  and  giving  thanks  without  ceasing, 
for  that  salvation  which  he  has  derived  from 
Him,  "  that  no  flesh  should  glory  in  the  Lord's 
presence ;"  3  and  that  man  should  never  adopt 
an  opposite  opinion  with  regard  to  God,  sup- 
posing that  the  incorruptibility  which  belongs  to 
him  is  his  own  naturally,  and  by  thus  not  hold- 
ing the  truth,  should  boast  with  empty  super- 
ciliousness, as  if  he  were  naturally  like  to  God. 
For  he  (Satan)  thus  rendered  him  (man)  more 
ungrateful  towards  his  Creator,  obscured  the  love 
which  God  had  towards  man,  and  blinded  his  mind 
not  to  perceive  what  is  worthy  of  God,  comparing 
himself  with,  and  judging  himself  equal  to,  God. 
2.  This,  therefore,  was  the  [object  of  the] 
long-suffering  of  God,  that  man,  passing  through 
all  things,  and  acquiring  the  knowledge  of  moral 
discipline,  then  attaining  to  the  resurrection 
from  the  dead,  and  learning  by  experience  what 
is  the  source  of  his  deliverance,  may  always  live 
in  a  state  of  gratitude  to  the  Lord,  having  ob- 
tained from  Him  the  gift  of  incorruptibility, 
that  he  might  love  Him  the  more ;  for  "  he  to 
whom  more  is  forgiven,  loveth  more  :  "  ■*  and 
that  he  may  know  himself,  how  mortal  and  weak 
he  is  ;  while  he  also  understands  respecting  God, 
that  He  is  immortal  and  powerful  to  such  a 
degree  as  to  confer  immortality  upon  what  is 
mortal,  and  eternity  upon  what  is  temporal ;  and 
may  understand  also  the  other  attributes  of  God 
displayed  towards  himself,  by  means  of  which 
being  instructed  he  may  think  of  God  in  accord- 
ance with  the  divine  greatness.  For  the  glory 
of  man  [is]  God,  but  [His]  works  [are  the 
glory]  of  God  ;  and  the  receptacle  of  all  His 
wisdom  and  power  [is]  man.  Just  as  the  physi- 
cian is  proved  by  his  patients,  so  is  God  also 
revealed  through  men.  And  therefore  Paul  de- 
clares, "  For  God  hath  concluded  all  in  unbelief, 


'  Jonah  i.  9. 

2  Jonah  ii.  2. 

3  I  Cor.  i.  29. 
*  Luke  vii.  43. 


that  He  may  have  mercy  upon  all ;  "  s  not  say- 
ing this  in  reference  to  spiritual  yEons,  but  to 
man,  who  had  been  disobedient  to  God,  and 
being  cast  off  from  immortality,  then  obtained 
mercy,  receiving  through  the  Son  of  God  that 
adoption  which  is  [accomplished]  by  Himself. 
For  he  who  holds,  without  pride  and  boasting, 
the  true  glory  (opinion)  regarding  created  things 
and  the  Creator,  who  is  the  Almighty  God  of 
all,  and  who  has  granted  existence  to  all ;  [such 
an  one,]  continuing  in  His  love  ^  and  subjection, 
and  giving  of  thanks,  shall  also  receive  from  Him 
the  greater  glory  of  promotion, ^  looking  forward 
to  the  time  when  he  shall  become  like  Him  who 
died  for  him,  for  He,  too,  "  was  made  in  the 
likeness  of  sinful  flesh,"  **  to  condemn  sin,  and  to 
cast  it,  as  now  a  condemned  thing,  away  beyond 
the  flesh,  but  that  He  might  call  man  forth  into 
His  own  likeness,  assigning  him  as  [His  own] 
imitator  to  God,  and  imposing  on  him  His 
Father's  law,  in  order  that  he  may  see  God,  and 
granting  him  power  to  receive  the  Father  ;  [be- 
ing] 9  the  Word  of  God  who  dwelt  in  man,  and 
became  the  Son  of  man,  that  He  might  accustom 
man  to  receive  God,  and  God  to  dwell  in  man, 
according  to  the  good  pleasure  of  the  Father. 

3.  On  this  account,  therefore,  the  Lord  Him- 
self,'" who  is  Emmanuel  from  the  Virgin,"  is 
the  sign  of  our  salvation,  since  it  was  the  Lord 
Himself  who  saved  them,  because  they  could 
not  be  saved  by  their  own  instrumentality  ;  and, 
therefore,  when  Paul  sets  forth  human  infirmity, 
he  says  :  "  For  I  know  that  there  dwelleth  in 
my  flesh  no  good  thing,"  '^  showing  that  the 
"  good  thing  "  of  our  salvation  is  not  from  us, 
but  from  God.  And  again  :  "  Wretched  man 
that  I  am,  who  shall  deliver  me  from  the  body 
of  this  death?"  '^  Then  he  introduces  the  De- 
liverer, [saying,]  "  The  grace  of  Jesus  Christ  our 
Lord."  And  Isaiah  declares  this  also,  [when  he 
says  :]  "Be  ye  strengthened,  ye  hands  that  hang 
down,  and  ye  feeble  knees  ;  be  ye  encouraged, 
ye  feeble-minded  ;  be  comforted,  fear  not :  be- 
hold, our  God  has  given  judgment  with  retribution, 
and  shall  recompense  :  He  will  come  Himself,  and 
will  save  us."  '•*  Here  we  see,  that  not  by  our- 
selves, but  by  the  help  of  God,  we  must  be  saved. 

4.  Again,  that  it  should  not  be  a  mere  man 
who  should  save  us,  nor  [one]  without  flesh  — 
for  the    angels   are  without   flesh  —  [the   same 


5  Rom.  xi.  32. 

6  John  XV.  9. 

7  "  Provectus."  This  word  has  not  a  little  perplexed  the  editors. 
Grabe  regaids  it  as  being  the  participle,  Jvlassuet  the  accusative 
plural  of  the  noun,  and  Harvey  the  genitive  si?tgiilar.  We  have 
doubtfully  followed  the  latter. 

8  Rom.  viii.  3. 

9  The  punctuation  and  exact  meaning  arc  ver>'  uncertain. 

■°  The  construction  and  sense  of  this  passage  are  disputed. 
Grabe,  Massuet,  and  Harvey  take  different  views  of  it.  We  have 
followed  the  rendering  proposed  by  Massuet. 

"  Isa.  vii.  4. 

!■!  Rom.  vii.  18. 

"   Kom.  vii.  24. 

'*  Isa.  XXV.  3. 


IREN.EUS   AGAINST   HERESIES. 


451 


prophet]  announced,  saying  :  "Neither  an  elder,' 
nor  angel,  but  the  Lord  Himself  will  save  them, 
because  He  loves  them,  and  will  spare  them  : 
He  will  Himself  set  them  free."-  And  that 
He  should  Himself  become  very  man,  visible, 
when  He  should  be  the  Word  giving  salvation, 
Isaiah  again  says  :  "  Behold,  city  of  Zion  :  thine 
eyes  shall  see  our  salvation."  ^  And  that  it  was 
not  a  mere  man  who  died  for  us,  Isaiah  says  : 
"  And  the  holy  Lord  remembered  His  dead 
Israel,  who  had  slept  in  the  land  of  sepulture  ; 
and  He  came  down  to  preach  His  salvation  to 
them,  that  He  might  save  them."  **  And  Amos 
(Micah)  the  prophet  declares  the  same:  "He 
will  turn  again,  and  will  have  compassion  upon 
us  :  He  will  destroy  our  iniquities,  and  will  cast 
our  sins  into  the  depths  of  the  sea."  5  And 
again,  specifying  the  place  of  His  advent,  he 
says  :  "  The  Lord  hath  spoken  from  Zion,  and 
He  has  uttered  His  voice  from  Jerusalem."^ 
And  that  it  is  from  that  region  which  is  towards 
the  south  of  the  inheritance  of  Judah  that  the 
Son  of  God  shall  come,  who  is  God,  and  who 
was  from  Betlilehem,  where  the  Lord  was  born, 
[and]  will  send  out  His  praise  through  all  the 
earth,  thus  ^  says  the  prophet  Habakkuk  :  "  God 
shall  come  from  the  south,  and  the  Holy  One 
from  Mount  Effrem.  His  power  covered  the 
heavens  over,  and  the  earth  is  full  of  His  praise. 
Before  His  face  shall  go  forth  the  Word,  and  His 
feet  shall  advance  in  the  plains."  **  Thus  he  indi- 
cates in  clear  terms  that  He  is  God,  and  that  His 
advent  was  [to  take  place]  in  Bethlehem,  and 
from  Mount  Effrem,  which  is  towards  the  south 
of  the  inheritance,  and  that  [He  is]  man.  For 
he  says,  "  His  feet  shall  advance  in  the  plains  :  " 
and  this  is  an  indication  proper  to  man.'-* 

CHAP.    XXI. A    VINDICATION     OF    THE     PROPHECY 

IN  ISAIAH  (VII.  14)  AGAINST  THE  MISINTERPRE- 
TATIONS OF  THEODOTION,  AQUILA,  THE  EBIO- 
NITES,  AND  THE  JEWS.  AUTHORITY  OF  THE 
SEPTUAGINT  VERSION.  ARGUMENTS  IN  PROOF 
THAT   CHRIST   WAS   BORN   OF   A  VIRGIN. 

I.  God,  then,  was  made  man,  and  the  Lord 
did  Himself  save  us,  giving  us  the  token  of  the 


'  Grabe  remarks  that  the  word  7rpe<r/3u9,  here  translated  "  senior," 
seems  rather  to  denote  a  jitediaior  or  Jiiessenger. 

2  Isa.  Ixiii.  p. 

3  Isa.  xxxiu.  20. 

■i  Irenseus  quotes  this  as  from  Isaiah  on  the  present  occasion;  but 
in  book  iv.  22,  i,  we  find  him  referring  the  same  passage  to  Jere- 
miah. It  is  somewhat  remarkable  that  it  is  to  be  found  in  neither 
prophet,  although  Justin  Martyr,  in  his  dialogue  with  Trypho,  [chap 
Ixxii.  and  notes,  Dial,  with  Trypho,  in  this  volume,]  brings  it  for- 
ward as  an  argument  against  him,  and  directly  accuses  the  Jews  of 
having  fraudulently  removed  it  from  the  sacred  text.  It  is,  however, 
to  be  found  in  no  ancient  version  or  Jewish  Targum,  which  fact  may 
be  regarded  as  a  decisive  proof  of  its  spuriousness. 

5  Mic.  vii.  9. 

*  Joel  iii.  16;  Amos  i.  2. 

7  As  Massuet  observes,  we  must  either  expunge  "sicut"  alto- 
gether, or  read  "  sic"  as  above. 

^  Hab.  iii.  3,  5. 

9  This  quotation  from  Habakkuk,  here  commented  on  by  Ire- 
naeus,  differs  both  from  the  Hebrew  and  the  LXX.,  and  comes  nearest 
to  the  old  Italic  version  of  the  passage. 


Virgin.  But  not  as  some  allege,  among  those 
now  presuming  to  expound  the  Scripture,  [thus  :] 
"  Behold,  a  young  woman  shall  conceive,  and 
bring  forth  a  son,"  ■"  as  Theodotion  the  Ephesian 
has  interpreted,  and  Aquila  of  Pontus,"  both 
Jewish  proselytes.  The  Ebionites,  following 
these,  assert  that  He  was  begotten  by  Joseph  ; 
thus  destroying,  as  far  as  in  them  lies,  such  a 
marvellous  dispensation  of  God,  and  setting  aside 
the  testimony  of  the  prophets  which  proceeded 
from  God.  For  truly  this  prediction  was  uttered 
before  the  removal  of  the  people  to  Babylon ; 
that  is,  anterior  to  the  supremacy  acquired  by 
the  Medes  and  Persians.  But  it  was  interpreted 
into  Greek  by  the  Jews  themselves,  much  before 
the  period  of  our  Lord's  advent,  that  there  might 
remain  no  suspicion  that  perchance  the  Jews, 
complying  with  our  humour,  did  put  this  inter- 
pretation upon  these  words.  They  indeed,  had 
they  been  cognizant  of  our  future  existence,  and 
that  we  should  use  these  proofs  from  the  Scrip- 
tures, would  themselves  never  have  hesitated  to 
burn  their  own  Scriptures,  which  do  declare  that 
all  other  nations  partake  of  [eternal]  life,  and 
show  that  they  who  boast  themselves  as  being 
the  house  of  Jacob  and  the  people  of  Israel,  are 
disinherited  from  the  grace  of  God. 

2.  For  before  the  Romans  possessed  their 
kingdom,'^  while  as  yet  the  Macedonians  held 
Asia,  Ptolemy  the  son  of  Lagus,  being  anxious  to 
adorn  the  library  which  he  had  founded  in  Alex- 
andria, with  a  collection  of  the  writings  of  all 
men,  which  were  [works]  of  merit,  made  request 
to  the  people  of  Jerusalem,  that  they  should 
have  their  Scriptures  translated  into  the  Greek 
language.  And  they  —  for  at  that  time  they 
were  still  subject  to  the  Macedonians  —  sent  to 
Ptolemy  seventy  of  their  elders,  who  were  thor- 
oughly skilled  in  the  Scriptures  and  in  both  the 
languages,  to  carry  out  what  he  had  desired. '^ 
But  he,  wishing  to  test  them  individually,  and 
fearing  lest  they  might  perchance,  by  taking 
counsel  together,  conceal  the  truth  in  the  Scrip- 
tures, by  their  interpretation,  separated  them 
from  each  other,  and  commanded  them  all  to 
write  the  same  translation.  He  did  this  with 
respect  to  all  the  books.  But  when  they  came 
together  in  the  same  place  before  Ptolemy,  and 


'°  Isa.  vii.  14. 

"  Epiphanius,  in  his  De  Mensuris,  gives  an  account  of  these  two 
men.  The  former  published  his  version  of  the  Old  Testament  in  the 
year  181.  The  latter  put  forth  his  translation  half  a  century  earlier, 
about  129  A.D.  This  reference  to  the  version  of  Theodotion  furnishes 
a  note  of  date  as  to  the  time  when  Irenaeus  published  his  work:  it 
must  have  been  subsequently  to  ad.  181. 

■-  The  Greek  text  here  is,  Kparvvai.  ttjc  i>.pxi\v  avrwv,  translated 
into  Latin  by  "  possiderent  regnum  suum,"  —  words  which  are  some- 
what ambiguous  in  both  languages.  Massuet  remarks,  that  "  regnum 
eoruin  "  would  have  been  a  better  rendering,  referring  the  words  to 
the  Jems. 

'^  The  Greek  text  of  this  narrative  has  been  preserved  by  Eusebius 
{Hist.  Eccl.,  V.  8) .  Grabe  considers  it  to  be  faulty  in  this  passage ;  so 
the  Latin  translation  has  been  adopted  here.  Eusebius  has  Troiijcrai'Tos 
Toi)  ©eoO  offep  e/Soi/Aero  —  God  having  accomplislicd  "what  He 
intended. 


45: 


IREN^US   AGAINST    HERESIES. 


each  of  them  compared  his  own  interpretation 
with  that  of  every  other,  God  was  indeed  glori- 
fied, and  the  Scriptures  were  acknowledged  as 
truly  divine.  For  all  of  them  read  out  the  com- 
mon translation  [which  they  had  prepared]  in 
the  very  same  words  and  the  very  same  names, 
from  beginning  to  end,  so  that  even  the  Gentiles 
present  perceived  that  the  Scriptures  had  been 
interpreted  by  the  inspiration  of  God.'  And 
there  was  nothing  astonishing  in  God  having 
done  this,  —  He  who,  when,  during  the  captivity 
of  the  people  under  Nebuchadnezzar,  the  Scrip- 
tures had  been  corrupted,  and  when,  after  sev- 
enty years,  the  Jews  had  returned  to  their  own 
land,  then,  in  the  times  of  Artaxerxes  king  of  the 
Persians,  inspired  Esdras  the  priest,  of  the  tribe 
of  Levi,  to  recast^  all  the  words  of  the  former 
prophets,  and  to  re-establish  with  the  people  the 
Mosaic  legislation. 

3.  Since,  therefore,  the  Scriptures  have  been 
interpreted  with  such  fidelity,  and  by  the  grace 
of  God,  and  since  from  these  God  has  prepared 
and  formed  again  our  faith  towards  His  Son, 
and  has  preserved  to  us  the  unadulterated  Scrip- 
tures in  PCgypt,  where  the  house  of  Jacob  flour- 
ished, fleeing  from  the  famine  in  Canaan ;  where 
also  our  Lord  was  preserved  when  He  fled  from- 
the  persecution  set  on  foot  by  Herod  ;  and  [since] 
this  interpretation  of  these  Scriptures  was  made 
prior  to  our  Lord's  descent  [to  earth],  and  came 
into  being  before  the  Christians  appeareei  —  for 
our  Lord  was  born  about  the  forty-first  year  of 
the  reign  of  Augustus  ;  but  Ptolemy  was  much 
earlier,  under  whom  the  Scriptures  were  inter- 
preted ;  —  [since  these  things  are  so,  I  say,] 
truly  these  men  are  proved  to  be  impudent  and 
presumptuous,  who  would  now  show  a  desire  to 
make  different  translations,  when  we  refute  them 
out  of  these  Scriptures,  and  shut  them  up  to  a 
belief  in  the  advent  of  the  Son  of  God.  But 
our  faith  is  stedfast,  unfeigned,  and  the  only  true 
one,  having  clear  proof  from  these  Scriptures, 
which  were  interpreted  in  the  way  I  have  related  ; 
and  the  preaching  of  the  Church  is  without  in- 
terpolation. For  the  apostles,  since  they  are  of 
more  ancient  date  than  all  these  [heretics],  agree 
with  this  aforesaid  translation  ;  and  the  transla- 
tion harmonizes  with  the  tradition  of  the  apos- 
tles. For  Peter,  and  John,  and  Matthew,  and 
Paul,  and  the  rest  successively,  as  well  as  their 
followers,  did  set  forth  all  pro])hctical  [announce- 
ments], just  as  3  the  interpretation  of  the  elders 
contains  them. 


'  [See  Justin  Martyr,  To  the  Greeks,  cap.  xiii.  The  testimony 
of  Justin  naturalized  this  Jewish  legend  among  Christians.] 

2  The  Greek  term  is  avaTofacreat,  which  the  Latin  renders  "  re 
memorare,"  but  Massuet  prefers  "  digerere." 

3  This  is  a  very  interesting  passage,  as  bearing  on  the  question. 
From  what  source  are  the  quotations  made  by  the  writers  of  the  New 
Testament  derived?  Massuet,  indeed,  argues  that  it  is  of  little  or  no 
weight  in  the  controversy;  but  the  passage  speaks  for  itself.  Comp. 
Dr.  Roberts's  Discussions  on  the  Gospels,  part  i.  ch.  iv.  and  vii. 


4.  For  the  one  and  the  same  Spirit  of  God, 
who  proclaimed  by  the  prophets  what  and  of 
what  sort  the  advent  of  the  Lord  should  be,  did 
by  these  elders  give  a  just  interpretation  of  what 
had  been  truly  prophesied ;  and  He  did  Himself, 
by  the  apostles,  announce  that  the  fulness  of  the 
times  of  the  adoption  had  arrived,  that  the  king- 
dom of  heaven  had  drawn  nigh,  and  that  He  was 
dwelling  within  those  that  believe  on  Him  who 
was  born  Emmanuel  of  the  Virgin.  To  this 
effect  they  testify,  [saying,]  that  before  Joseph 
had  come  together  with  Mary,  while  she  there- 
fore remained  in  virginity,  "  she  was  found  with 
child  of  the  Holy  Ghost ;  "  +  and  that  the  angel 
Gabriel  said  unto  her,  "  The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee ;  therefore  also  that  holy 
thing  which  shall  be  born  of  thee  shall  be  called 
the  Son  of  God  ;  "  5  andt  hat  the  angel  said  to 
Joseph  in  a  dream,  "  Now  this  was  done,  that  it 
might  be  fulfilled  which  was  spoken  by  Isaiah  the 
prophet,  Behold,  a  virgin  shall  be  with  child."  ^ 
But  the  elders  have  thus  interpreted  what  Esaias 
said  :  "And  the  Lord,  moreover,  said  unto  Ahaz, 
x\sk  for  thyself  a  sign  from  the  Lord  thy  God  out 
of  the  depth  below,  or  from  the  height  above. 
And  Ahaz  said,  I  will  not  ask,  and  I  will  not 
tempt  the  Lord.  And  he  said,  It  is  not  a  small 
thing  7  for  you  to  weary  men ;  and  how  does  the 
Lord  weary  them  ?  Therefore  the  Lord  himself 
shall  give  you  a  sign ;  Behold,  a  virgin  shall  con- 
ceive, and  bear  a  son  ;  and  ye  shall  call  His  name 
Emmanuel.  Butter  and  honey  shall  He  eat : 
before  He  knows  or  chooses  out  things  that  are 
evil.  He  shall  exchange  them  for  what  is  good  ; 
for  before  the  child  knows  good  or  evil.  He  shall 
not  consent  to  evil,  that  He  may  choose  that 
which  is  good."  ^  Carefully,  then,  has  the  Holy 
Ghost  pointed  out,  by  what  has  been  said.  His 
birth  from  a  virgin,  and  His  essence,  that  He  is 
God  (for  the  name  Emmanuel  indicates  this). 
And  He  shows  that  He  is  a  man,  when  He  says, 
"  Butter  and  honey  shall  He  eat ;  "  and  in  that 
He  terms  Him  a  child  also,  [in  saying,]  "before 
He  knows  good  and  evil ;  "  for  these  are  all  the 
tokens  of  a  human  infant.  But  that  He  "  will 
not  consent  to  evil,  that  He  may  choose  that 
which  is  good,"  —  this  is  proper  to  God ;  that 
by  the  fact,  that  He  shall  eat  butter  and  honey, 
we  should  not  understand  that  He  is  a  mere 
man  only,  nor,  on  the  other  hand,  from  the 
name  Emmanuel,  should  suspect  Him  to  be  God 
without  flesh. 

5.  And  when  He  says,  "Hear,  O  house  of 
David,"  9  He  performed  the  part  of  one  indi- 


•«  Matt.  i.  18. 
5  Luke  i.  35. 
^  Matt.  i.  23. 

7  Wc  here  read  "  non  pusillum"  for  "  num  pusillum,"  as  in  some 
texts      Cyprian  and  Tertullian  confirm  the  former  reading. 
*  Isa.  vii.  10-17. 
9  Isa.  vii.  13. 


IRENyEUS    AGAINST    HERESIES. 


453 


eating  that  He  whom  God  promised  David  that 
He  would  raise  up  from  the  fruit  of  his  belly 
{ventris)  an  eternal  King,  is  the  same  who  was 
born  of  the  Virgin,  herself  of  the  lineage  of 
David.  For  on  this  account  also.  He  promised 
that  the  King  should  be  "  of  the  fruit  of  his 
belly,''  which  was  the  appropriate  [term  to  use 
with  resj)ect]  to  a  virgin  conceiving,  and  not 
"  of  the  fruit  of  his  loins,'"  nor  "  of  the  fruit  of 
his  reins,"  which  expression  is  appropriate  to  a 
generating  man,  and  a  woman  conceiving  by  a 
man.  In  this  promise,  therefore,  the  Scripture 
excluded  all  virile  influence ;  yet  it  certainly  is 
not  mentioned  that  He  who  was  born  was  not 
from  the  will  of  man.  But  it  has  fixed  and  es- 
tablished *'  the  fruit  of  the  belly,"  that  it  might 
declare  the  generation  of  Him  who  should  be 
[born]  from  the  Virgin,  as  Elisabeth  testified 
when  filled  with  the  Holy  Ghost,  saying  to  Mary, 
"  Blessed  art  thou  among  women,  and  blessed  is 
the  fruit  of  thy  belly ;  "  '  the  Holy  Ghost  point- 
ing out  to  those  willing  to  hear,  that  the  promise 
which  God  had  made,  of  raising  up  a  King  from 
the  fruit  of  [David's]  belly,  was  fulfilled  in  the 
birth  from  the  Virgin,  that  is,  from  Mary.  Let 
those,  therefore,  who  alter  the  passage  of  Isaiah 
thus,  "  Behold,  a  young  woman  shall  conceive," 
and  who  will  have  Him  to  be  Joseph's  son,  also 
alter  the  form  of  the  promise  which  was  given  to 
David,  when  God  promised  him  to  raise  up,  from 
the  fruit  of  his  belly,  the  horn  of  Christ  the 
King.  But  they  did  not  understand,  otherwise 
they  would  have  presumed  to  alter  even  this  pas- 
sage also. 

6.  But  what  Isaiah  said,  "  From  the  height 
above,  or  from  the  depth  beneath,"  ^  was  meant 
to  indicate,  that  "  He  who  descended  was  the 
same  also  who  ascended."  ^  But  in  this  that  he 
said,  "The  Lord  Himself  shall  give  you  a  sign," 
he  declared  an  unlooked-for  thing  with  regard  to 
His  generation,  which  could  have  been  accom- 
plished in  no  other  way  than  by  God  the  Lord 
of  all,  God  Himself  giving  a  sign  in  the  house 
of  David.  For  what  great  thing  or  what  sign 
should  have  been  in  this,  that  a  young  woman 
conceiving  by  a  man  should  bring  forth,  —  a 
thing  which  happens  to  all  women  that  produce 
offspring?  But  since  an  unlooked-for  salvation 
was  to  be  provided  for  men  through  the  help  of 
God,  so  also  was  the  unlooked-for  birth  from  a 
virgin  accomplished  ;  God  giving  this  sign,  but 
man  not  working  it  out. 

7.  On  this  account  also,  Daniel,"*  foreseeing 
His  advent,  said  that  a  stone,  cut  out  without 
hands,  came  into  this  world.  For  this  is  what 
"  without  hands  "  means,  that  His  coming  into 


'  Luke  i.  42. 
^  Isa.  vii.  II. 
3  Eph.  iv.  10. 
*  Dan.  ii.  34. 


this  world  was  not  by  the  operation  of  human 
hands,  that  is,  of  those  men  who  are  accustomed 
to  stone-cutting ;  that  is,  Joseph  taking  no  part 
with  regard  to  it,  but  Mary  alone  co-operating 
with  the  pre-arranged  plan.  For  this  stone  from 
the  earth  derives  existence  from  both  the  power 
and  the  wisdom  of  God.  Wherefore  also  Isaiah 
says  :  "  Thus  saith  the  Lord,  Behold,  I  deposit 
in  the  foundations  of  Zion  a  stone,  precious, 
elect,  the  chief,  the  corner-one,  to  be  had  in 
honour."  s  So,  then,  we  understand  that  His 
advent  in  human  nature  was  not  by  the  will  of 
a  man,  but  by  the  will  of  God. 

8.  Wherefore  also  Moses  giving  a  type,  cast 
his  rod  upon  the  earth,*^  in  order  that  it,  by  be- 
coming flesh,  might  expose  and  swallow  up  all 
the  opposition  of  the  Egyptians,  which  was  lift- 
ing itself  up  against  the  pre-arranged  plan  of 
God ;  7  that  the  Egyptians  themselves  might 
testify  that  it  is  the  finger  of  God  which  works 
salvation  for  the  people,  and  not  the  son  of 
Joseph.  For  if  He  were  the  son  of  Joseph,  how 
could  He  be  greater  than  Solomon,  or  greater 
than  Jonah,^  or  greater  than  David,^  when  He 
was  generated  from  the  same  seed,  and  was  a 
descendant  of  these  men  ?  And  how  was  it  that 
He  also  pronounced  Peter  blessed,  because  he 
acknowledged  Him  to  be  the  Son  of  the  living 
God?'° 

9.  But  besides,  if  indeed  He  had  been  the 
son  of  Joseph,  He  could  not,  according  to  Jere- 
miah, be  either  king  or  heir.  For  Joseph  is 
shown  to  be  the  son  of  Joachim  and  Jechoniah, 
as  also  Matthew  sets  forth  in  his  pedigree."  But 
Jechoniah,  and  all  his  posterity,  were  disin- 
herited from  the  kingdom  ;  Jeremiah  thus  de- 
claring, "  As  I  live,  saith  the  Lord,  if  Jechoniah 
the  son  of  Joachim  king  of  Judah  had  been  made 
the  signet  of  my  right  hand,  I  would  pluck  him 
thence,  and  deliver  him  into  the  hand  of  those 
seeking  thy  life."  '^  And  again  :  "Jechoniah  is 
dishonoured  as  a  useless  vessel,  for  he  has  been 
cast  into  a  land  which  he  knew  not.  Earth, 
hear  the  word  of  the  Lord  :  W'rite  this  man  a 
disinherited  person  ;  for  none  of  his  seed,  sitting 
on  the  throne  of  David,  shall  prosper,  or  be  a 
prince  in  Judah."  '^  And  again,  Ciod  speaks  of 
Joachim  his  father :  "  Therefore  thus  saith  the 
Lord  concerning  Joachim  his  father,  king  of 
Judea,  There  shall  be  from  him  none  sitting  upon 
the  throne  of  David  :  and  his  dead  body  shall 
be  cast  out  in  the  heat  of  day,  and  in  the  frost 
of  night.     And  I  will  look  upon  him,  and  upon 


S  Isa.  x.wiii.  16. 

*  Ex.  vii.  9. 

7  E.\.  viii.19. 

^  Matt.  xii.  41,  42. 

9  Matt.  xxii.  43. 
'°  Matt.  xvi.  17. 
I!  Matt.  i.  12-16. 
^-  Jer.  .\xii.  24,  25. 
^  Jer.  xxii.  28,  etc. 


454 


IRENyEUS    AGAINST    HERESIES. 


his  sons,  and  will  bring  upon  them,  and  upon 
the  inhabitants  of  Jerusalem,  upon  the  land  of 
Judah,  all  the  evils  that  I  have  pronounced 
against  them."  '  Those,  therefore,  who  say  that 
He  was  begotten  of  Joseph,  and  that  they  have 
hope  in  Him,  do  cause  themselves  to  be  disin- 
herited from  the  kingdom,  falling  under  the  curse 
and  rebuke  directed  against  Jechoniah  and  his 
seed.  Because  for  this  reason  have  these  things 
been  spoken  concerning  Jechoniah,  the  [Holy] 
Spirit  foreknowing  the  doctrines  of  the  evil  teach- 
ers ;  that  they  may  learn  that  from  his  seed  — 
that  is,  from  Joseph  —  He  was  not  to  be  born, 
but  that,  according  to  the  promise  of  God,  from 
David's  belly  the  King  eternal  is  raised  up,  who 
sums  up  all  things  in  Himself,  and  has  gathered 
into  Himself  the  ancient  formation  [of  man]. ^ 

lo.  For  as  by  one  man's  disobedience  sin 
entered,  and  death  obtained  [a  place]  through 
sin  ;  so  also  by  the  obedience  of  one  man,  right- 
eousness having  been  introduced,  shall  cause 
life  to  fructify  in  those  persons  who  in  times  past 
were  dead.^  And  as  the  protoplast  himself, 
Adam,  had  his  substance  from  untilled  and  as 
yet  virgin  soil  ("  for  God  had  not  yet  sent  rain, 
and  man  had  not  tilled  the  ground  "  ■*),  and  was 
formed  by  the  hand  of  God,  that  is,  by  the  Word 
of  God,  for  "all  things  were  made  by  Him,"  5 
and  the  Lord  took  dust  from  the  earth  and 
formed  man ;  so  did  He  who  is  the  Word,  re- 
capitulating Adam  in  Himself,  rightly  receive  a 
birth,  enabling  Him  to  gather  up  Adam  [into 
Himself],  from  Mary,  who  was  as  yet  a  virgin. 
If,  then,  the  first  Adam  had  a  man  for  his  father, 
and  was  born  of  human  seed,  it  were  reasonable 
to  say  that  the  second  Adam  was  begotten  of 
Joseph.  But  if  the  former  was  taken  from  die 
dust,  and  God  was  his  Maker,  it  was  incumbent 
that  the  latter  also,  making  a  recapitulation  in 
Himself,  should  be  formed  as  man  by  God,  to 
have  an  analogy  with  the  former  as  respects  His 
origin.  Why,  then,  did  not  God  again  take  dust, 
but  wrought  so  that  the  formation  should  be 
made  of  Mary?  It  was  that  there  might  not  be 
another  formation  called  into  being,  nor  any 
other  which  should  [require  to]  be  saved,  but 
that  the-  very  same  formation  should  be  summed 
up  [in  Christ  as  had  existed  in  Adam],  the  anal- 
ogy having  been  preserved. 

CHAP.     XXII. CHRIST     ASSUMED     ACTUAT,      FLESH, 

CONCEIVED   AND    BORN    OF   THE    VIRGIN. 

I.  Those,  therefore,  who  allege  that  He  took 
nothing  from  the  Virgin  do  greatly  err,  [since,] 
in  order  that  they  may  cast  away  the  inheritance 
of  the  flesh,  they  also  reject  the  analogy  [be- 


'  Jer.  xxxvi.  30,  31. 

2  Harvey  prefixes  this  last  clause  to  the  following  section. 

3  Rom.  V.  19. 
*  Oen.  ii.  5. 

s  John  i.  3. 


tween  Him  and  Adam].  For  if  the  one  [who 
sprang]  from  the  earth  had  indeed  formation 
and  substance  from  both  the  hand  and  work- 
manship of  God,  but  the  other  not  from  the 
hand  and  workmanship  of  God,  then  He  who 
was  made  after  the  image  and  likeness  of  the 
former  did  not,  in  that  case,  preserve  the  analogy 
of  man,  and  He  must  seem  an  inconsistent  piece 
of  work,  not  having  wherewith  He  may  show 
His  wisdom.  But  this  is  to  say,  that  He  also 
appeared  putatively  as  man  when  He  was  not 
man,  and  that  He  was  made  man  while  taking 
nothing  from  man.  For  if  He  did  not  receive 
the  substance  of  flesh  from  a  human  being.  He 
neither  was  made  man  nor  the  Son  of  man ; 
and  if  He  was  not  made  what  we  were.  He  did 
no  great  thing  in  what  He  suffered  and  endured. 
But  every  one  will  allow  that  we  are  [composed 
of]  a  body  taken  from  the  earth,  and  a  soul 
receiving  spirit  from  God.  This,  therefore,  the 
Word  of  God  was  made,  recapitulating  in  Him- 
self His  own  handiwork ;  and  on  this  account 
does  He  confess  Himself  the  Son  of  man,  and 
blesses  "  the  meek,  because  they  shall  inherit 
the  earth."*'  The  Apostle  Paul,  moreover,  in 
the  Epistle  to  the  Galatians,  declares  plainly, 
"  God  sent  His  Son,  made  of  a  woman."  7  And 
again,  in  that  to  the  Romans,  he  says,  "  Con- 
cerning His  Son,  who  was  made  of  the  seed  of 
David  according  to  the  flesh,  who  was  predesti- 
nated as  the  Son  of  God  with  power,  according 
to  the  spirit  of  holiness,  by  the  resurrection  from 
the  dead,  Jesus  Christ  our  Lord."  * 

2.9  Superfluous,  too,  in  that  case  is  His  de- 
scent into  Mary ;  for  why  did  He  come  down 
into  her  if  He  were  to  take  nothing  of  her? 
Still  further,  if  He  had  taken  nothing  of  Mary, 
He  would  never  have  availed  Himself  of  those 
kinds  of  food  which  are  derived  from  the  earth, 
by  which  that  body  which  has  been  taken  from 
the  earth  is  nourished ;  nor  would  He  have 
hungered,  fasting  those  forty  days,  like  Moses 
and  Elias,  unless  His  body  was  craving  after  its 
own  proper  nourishment ;  nor,  again,  would 
John  His  disciple  have  said,  when  writing  of 
Him,  "  But  Jesus,  being  wearied  with  the  jour- 
ney, was  sitting  [to  rest]  ;  "  '°  nor  would  David 
have  proclaimed  of  Him  beforehand,  "They 
have  added  to  the  grief  of  my  wounds  ;  "  "  nor 
would  He  have  wept  over  Lazarus,  nor  have 
sweated  great  drops  of  blood ;  nor  have  de- 
clared, "  My  soul  is  exceeding  sorrowful  ;  "  '^ 
nor,  when  His  side  was   pierced,  would    there 


6  Matt.  V.  5. 

'  r"7al.  iv.  4. 

5  Rom.  i.  ■},  4. 

9  In  addition  to  the  Greek  text  preserved  by  Theodoret  in  thi.'; 
place,  we  have  for  some  way  a  Syriac  translation,  differing  slightly 
from  both  (Jreek  and  Latin.  It  seems,  however,  to  run  smoother 
than  either,  and  has  therefore  been  followed  by  us. 

'°  John  iv.  6. 

"   I's.  l.xix.  27. 

I-  Matt.  XXVI.  38. 


IREN^US    AGAINST    HERESIES. 


455 


have  come  forth  blood  and  water.  For  all  these 
are  tokens  of  the  flesh  which  had  been  derived 
from  the  earth,  which  He  had  recapitulated  in 
Himself,  bearing  salvation  to  His  own  handi- 
work. 

3.  Wlierefore  Luke  points  out  that  the  pedi- 
gree whicli  traces  the  generation  of  our  Lord 
back  to  Adam  contains  seventy-two  generations, 
connecting  tlie  end  with  the  beginning,  and  im- 
plying that  it  is  He  who  has  summed  up  in 
Himself  all  nations  dispersed  from  Adam  down- 
wards, and  all  languages  and  generations  of  men, 
together  with  Adam  himself  Hence  also  was 
Adam  himself  termed  by  Paul  "  the  figure  of 
Him  that  was  to  come,"  '  because  the  Word, 
the  Maker  of  all  things,  had  formed  beforehand 
for  Himself  the  future  dispensation  of  the  human 
race,  connected  with  the  Son  of  God  ;  God  hav- 
ing predestined  that  the  first  man  should  be  of 
an  animal  nature,  with  this  view,  that  he  might 
be  saved  by  the  spiritual  One.  For  inasmuch  as 
He  had  a  pre-existence  as  a  saving  Being,  it  was 
necessary  that  what  might  be  saved  should  also 
be  called  into  existence,  in  order  that  the  Being 
who  saves  should  not  exist  in  vain. 

4.  In  accordance  with  this  design,  Mary  the 
Virgin  is  found  obedient,  saying,  "Behold  the 
handmaid  of  the  Lord  ;  be  it  unto  me  according 
to  thy  word."  ^  But  Eve  was  disobedient ;  for 
she  did  not  obey  when  as  yet  she  was  a  virgin. 
And  even  as  she,  having  indeed  a  husband, 
Adam,  but  being  nevertheless  as  yet  a  virgin  (for 
in  Paradise  "  they  were  both  naked,  and  were 
not  ashamed,"^  inasmuch  as  they,  having  been 
created  a  short  time  previously,  had  no  under- 
standing of  the  procreation  of  children  :  for  it 
was  necessary  that  they  should  first  come  to 
adult  age,^  and  then  multiply  from  that  time 
onward),  having  become  disobedient,  was  made 
the  cause  of  death,  both  to  herself  and  to  the 
entire  human  race  ;  so  also  did  Mary,  having  a 
man  betrothed  [to  her],  and  being  nevertheless 
a  virgin,  by  yielding  obedience,  become  the  cause 
of  salvation,  both  to  herself  and  the  whole  human 
race.  And  on  this  account  does  the  law  term 
a  woman  betrothed  to  a  man,  the  wife  of  him 
who  had  betrothed  her,  although  she  was  as  yet 
a  virgin  ;  thus  indicating  the  back-reference  from 
Mary  to  Eve,  because  what  is  joined  together 
could  not  otherwise  be  put  asunder  than  by 
inversion  of  the  process  by  which  these  bonds 
of  union  had  arisen  ;  s  so  that  the  former  ties  be 
cancelled  by  the  latter,  that  the  latter  may  set 
the  former  again  at  liberty.  And  it  has,  in  fact, 
happened  that  the  first  compact  looses  from  the 


'  Rom.  V.  14. 

2  Luke  i.  38. 

3  Gen.  ii.  25. 

*  This  seems  quite  a  peculiar  opinion  of  Tren?eus,  that  our  first 
parents,  when  created,  were  not  of  the  age  of  maturity-. 

5  Literally,  "  unless  these  bonds  of  union  be  turned  backwards." 


second  tie,  but  that  the  second  tie  takes  the 
position  of  the  first  which  has  been  cancelled.'' 
For  this  reason  did  the  Lord  declare  that  the 
first  should  in  truth  be  last,  and  the  last  first. ' 
And  the  prophet,  too,  indicates  the  same,  saying, 
"  Instead  of  fathers,  children  have  been  born 
unto  thee."  ^  For  the  Lord,  having  Ijeen  born 
"  the  First-begotten  of  the  dead,"  9  and  receiving 
into  His  bosom  the  ancient  fathers,  has  regener- 
ated them  into  the  life  of  God,  He  having  been 
made  Himself  the  beginning  of  those  that  live, 
as  Adam  became  the  beginning  of  those  who 
die.'°  Wherefore  also  Luke,  commencing  the 
genealogy  with  the  Lord,  carried  it  back  to 
Adam,  intlicating  that  it  was  He  who.regenerated 
them  into  the  Gospel  of  life,  and  not  they  Him. 
And  thus  also  it  was  that  the  knot  of  Eve's  dis- 
obedience was  loosed  by  the  obedience  of  Mary. 
For  what  the  virgin  Eve  had  bound  fast  through 
unbelief,  this  did  the  virgin  Mary  set  free  through 
faith. 

CHAP.    XXin. ARGUMENTS    IN    OPPOSITION   TO    TA- 

TIAN,  SHOWING  THAT  IT  WAS  CONSONANT  TO 
DIVINE  JUSTICE  AND  MERCY  THAT  THE  FIRST 
ADAM  SHOULD  FIRST  PARTAKE  IN  TH.\T  SALVA- 
TION   OFFERED   TO    ALL    BY    CHRIST. 

I.  It  was  necessary,  therefore,  that  the  Lord, 
coming  to  the  lost  sheep,  and  making  recapitu- 
lation of  so  comprehensive  a  dispensation,  and 
seeking  after  His  own  handiwork,  should  save 
that  very  man  who  had  been  created  after  His 
image  and  likeness,  that  is,  Adam,  filling  up  the 
times  of  His  condemnation,  which  had  been  in- 
curred through  disobedience,  —  [times]  "  which 
the  Father  had  placed  in  His  own  power."  " 
[This  was  necessary,]  too,  inasmuch  as  the  whole 
economy  of  salvation  regarding  man  came  to 
pass  according  to  the  good  pleasure  of  the  Father, 
in  order  that  God  might  not  be  conquered,  nor 
His  wisdom  lessened,  [m  the  estimation  of  His 
creatures.]  For  if  man,  who  had  been  created 
by  God  that  he  might  live,  after  losing  life, 
through  being  injured  by  the  serpent  that  had 
corrupted  him,  should  not  any  more  return  to 
life,  but  should  be  utterly  [and  for  ever]  aban- 
doned to  death,  God  would  [in  that  case]  have 
been  conquered,  and  the  wickedness  of  the  ser- 
pent would  have  j^revailed  over  the  wnll  of  God. 
But  inasmuch  as  God  is  invincible  and  long- 
suffering.  He  did  indeed  show  Himself  to  be 
long-suffering  in  the  matter  of  the  correction  of 
man  and  the  probation  of  all,  as  I  have  already 


*  It  is  very  difficult  to  follow  the  reasoning  of  Irenseus  in  this 
passage.  Massuet  has  a  long  note  upon  it,  in  which  he  sets  forth  the 
various  points  of  comparison  and  contrast  here  indicated  between  Eve 
and  Mary;  but  he  ends  with  the  remark,  "  haec certe  et  qua;  sequuntur, 
paulo  subtiliora." 

7  Matt.  xix.  30,  XX.  16. 
5  Ps.  xlv.  17. 
9  Rev.  i.  5. 

'"  Comp.  I  Cor.  XV.  20-22. 
"  Acts  i.  7. 


456 


IREN^US   AGAINST    HERESIES. 


observed  ;  and  by  means  of  the  second  man  did 
He  bind  the  strong  man,  and  spoiled  his  goods,' 
and  aboUshed  death,  vivifying  that  man  who  had 
been  in  a  state  of  death.  For  at  the  first  Adam 
became  a  vessel  in  his  (Satan's)  possession, 
whom  he  did  also  hold  unde^^  his  power,  that  is, 
by  bringing  sin  on  him  iniquitously,  and  under 
colour  of  immortality  entailing  death  upon  him. 
For,  while  promising  that  they  should  be  as 
gods,  which  was  in  no  way  possible  for  him  to 
be,  he  wrought  death  in  them  :  wherefore  he  who 
had  led  man  captive,  was  justly  captured  in  his 
turn  by  God ;  but  man,  who  had  been  led  cap- 
tive, was  loosed  from  the  bonds  of  condemna- 
tion. 

2.  But  this  is  Adam,  if  the  truth  should  be 
told,  the  first  formed  man,  of  whom  the  Scrip- 
ture says  that  the  Lord  spake,  "  Let  Us  make 
man  after  Our  own  image  and  likeness  ;  "  ^  and 
we  are  all  from  him  :  and  as  we  are  from  him, 
therefore  have  we  all  inherited  his  title.  But  in- 
asmuch as  man  is  saved,  it  is  fitting  that  he  who 
was  created  the  original  man  should  be  saved. 
For  it  is  too  absurd  to  maintain,  that  he  who 
was  so  deeply  injured  by  the  enemy,  and  was  the 
first  to  suffer  captivity,  was  not  rescued  by  Him 
who  conquered  the  enemy,  but  that  his  children 
were,  —  those  whom  he  had  begotten  in  the  same 
captivity.  Neither  would  the  enemy  appear  to 
be  as  yet  conquered,  if  the  old  spoils  remained 
with  him.  To  give  an  illustration  :  If  a  hostile 
force  had  overcome  certain  [enemies],  had 
bound  them,  and  led  them  away  captive,  and 
held  them  for  a  long  time  in  servitude,  so  that 
they  begat  children  among  them  ;  and  some- 
body, compassionating  those  who  had  been  made 
slaves,  should  overcome  this  same  hostile  force  ; 
he  certainly  would  not  act  equitably,  were  he  to 
liberate  the  children  of  those  who  had  been  led 
captive,  from  the  sway  of  those  who  had  en- 
slaved their  fathers,  but  should  leave  these  latter, 
who  had  suffered  the  act  of  capture,  subject  to 
their  enemies,  —  those,  too,  on  whose  very  ac- 
count he  had  proceeded  to  this  retaliation,  — 
the  children  succeeding  to  liberty  through  the 
avenging  of  their  fathers'  cause,  but  not  ^  so  that 
their  fathers,  who  suffered  the  act  of  capture  it- 
self, should  be  left  [in  bondage].  For  God  is 
neither  devoid  of  power  nor  of  justice,  who  has 
afforded  help  to  man,  and  restored  him  to  His 
own  liberty. 

3.  It  was  for  this  reason,  too,  that  immediately 
after  Adam  had  transgressed,  as  the  Scripture 
relates,  He  pronounced  no  curse  against  Adam 


'  Matt.  xii.  29. 

^  Gen.  i.  26. 

3  The  old  Latin  translation  is:  "  Sed  non  relictis  ipsis  patribus." 
Grabe  would  cancel  non,  while  Massuet  pleads  for  retaining  it.  Har- 
vey conjectures  that  the  translator  perhaps  mistook  ovk  aniArj^nxf  roji' 
for  oi';k  avaKiKeiixiviov.  We  have  followed  Massuet,  though  wc  should 
prefer  deleting  non,  were  it  not  found  in  all  the  MSS. 


personally,  but  against  the  ground,  in  reference 
to  his  works,  as  a  certain  person  among  the  an- 
cients has  observed  :  "  God  did  indeed  transfer 
the  curse  to  the  earth,  that  it  might  not  remain 
in  man."  "♦  But  man  received,  as  the  punish- 
ment of  his  transgression,  the  toilsome  task  of 
tilling  the  earth,  and  to  eat  bread  in  the  sweat 
of  his  face,  and  to  return  to  the  dust  from 
whence  he  was  taken.  Similarly  also  did  the 
woman  [receive]  toil,  and  labour,  and  groans, 
and  the  pangs  of  parturition,  and  a  state  of 
subjection,  that  is,  that  she  should  serve  her  hus- 
band ;  so  that  they  should  neither  perish  alto- 
gether when  cursed  by  God,  nor,  by  remaining 
unreprimanded,  should  be  led  to  despise  God. 
But  the  curse  in  all  its  fulness  fell  upon  the  ser- 
pent, which  had  beguiled  them.  "  And  God," 
it  is  declared,  "  said  to  the  serpent :  Because 
thou  hast  done  this,  cursed  art  thou  above  all 
cattle,  and  above  all  the  beasts  of  the  earth."  5 
And  this  same  thing  does  the  Lord  also  say  in 
the  Gospel,  to  those  who  are  found  upon  the  left 
hand  :  "  Depart  from  me,  ye  cursed,  into  ever- 
lasting fire,  which  my  Father  hath  prepared  for 
the  devil  and  his  angels  ;  "  ^  indicating  that  eter- 
nal fire  was  not  originally  prepared  for  man,  but 
for  him  who  beguiled  man,  and  caused  him  to 
offend  —  for  him,  I  say,  who  is  chief  of  the 
apostasy,  and  for  those  angels  who  became  apos- 
tates along  with  him;  which  [fire],  indeed,  they 
too  shall  justly  feel,  who,  like  him,  persevere  in 
works  of  wickedness,  without  repentance,  and 
without  retracing  their  steps. 

4.  [These  act]  7  as  Cain  [did,  who],  when  he 
was  counselled  by  God  to  keep  quiet,  because 
he  had  not  made  an  equitable  division  of  that 
share  to  which  his  brother  was  entitled,  but  with 
envy  and  malice  thought  that  he  could  domineer 
over  him,  not  only  did  not  acquiesce,  but  even 
added  sin  to  sin,  indicating  his  state  of  mind  by 
his  action.  For  what  he  had  planned,  that  did 
he  also  put  in  practice  :  he  tyrannized  over  and 
slew  him  ;  God  subjecting  the  just  to  the  unjust, 
that  the  former  might  be  proved  as  the  just  one 
by  the  things  which  he  suffered,  and  the  latter 
detected  as  the  unjust  by  those  which  he  perpe- 
trated. And  he  was  not  softened  even  by  this, 
nor  did  he  stop  short  with  that  evil  deed ;  but 
being  asked  where  his  brother  was,  he  said,  "  I 
know  not ;  am  I  my  brother's  keeper?  "  extend- 
ing and  aggravating  [his]  wickedness  by  his  an- 
swer. For  if  it  is  wicked  to  slay  a  brother,  much 
worse  is  it  thus  insolently  and  irreverently  to 
reply  to  the  omniscient  (rod  as  if  he  could  baffle 
Him.  And  for  this  he  did  himself  bear  a  curse 
about  with  him,  because  he  gratuitously  brought 


■♦  Gen.  iii.  i6,  etc. 
5  (Jen.  iii.  14. 

^  Matt.  XXV.  41.     This  reading  of  Irenaeus  agrees  witli  that  of  the 
Codex  Keza;,  at  Cambridge. 

'  Gen.  iv.  7,  after  LXX.  version. 


IREN^EUS    AGAINST    HERESIES. 


457 


an  offering  of  sin,  having  had  no  reverence  for 
God,  nor  being  put  to  confusion  by  the  act  of 
fratricide.' 

5.  The  case  of  Adam,  however,  had  no  anal- 
ogy with  this,  but  was  altogether  different.  For, 
having  been  beguiled  by  another  under  the  pre- 
text of  immortality,  he  is  immediately  seized 
with  terror,  and  hides  himself ;  not  as  if  he  were 
able  to  escape  from  God  ;  but,  in  a  state  of  con- 
fusion at  having  transgressed  His  command,  he 
feels  unworthy  to  appear  before  and  to  hold  con- 
verse with  God.  Now,  "  the  fear  of  the  Lord  is 
the  beginning  of  wisdom;"^  the  sense  of  sin 
leads  to  repentance,  and  God  bestows  His  com- 
passion upon  those  who  are  penitent.  For 
[Adam]  showed  his  repentance  by  his  conduct, 
through  means  of  the  girdle  [which  he  used], 
covering  himself  with  fig-leaves,  while  there  were 
many  other  leaves,  which  would  have  irritated  his 
body  in  a  less  degree.  He,  however,  adopted  a 
dress  conformable  to  his  disobedience,  being 
awed  by  the  fear  of  God  ;  and  resisting  the  err- 
ing, the  lustful  propensity  of  his  flesh  (since  he  had 
lost  his  natural  disposition  and  child-like  mind, 
and  had  come  to  the  knowledge  of  evil  things), 
he  girded  a  bridle  of  continence  upon  himself 
and  his  wife,  fearing  God,  and  waiting  for  His 
coming,  and  indicating,  as  it  were,  some  such 
thing  [as  follows]  :  Inasmuch  as,  he  says,  I  have 
by  disobedience  lost  that  robe  of  sanctity  which 
I  had  from  the  Spirit,  I  do  now  also  acknowledge 
that  I  am  deserving  of  a  covering  of  this  nature, 
which  affords  no  gratification,  but  which  gnaws 
and  frets  the  body.  And  he  would  no  doubt 
have  retained  this  clothing  for  ever,  thus  hum- 
bling himself,  if  God,  who  is  merciful,  had  not 
clothed  them  with  tunics  of  skins  instead  of  fig- 
leaves.  For  this  purpose,  too.  He  interrogates 
them,  that  the  blame  might  light  upon  the 
woman ;  and  again.  He  interrogates  her,  that 
she  might  convey  the  blame  to  the  serpent.  For 
she  related  what  had  occurred.  "The  serpent," 
says  she,  "beguiled  me,  and  I  did  eat."  ^  But 
He  put  no  question  to  the  serpent ;  for  He  knew 
that  he  had  been  the  prime  mover  in  the  guilty 
deed  ;  but  He  pronounced  the  curse  upon  him 
in  the  first  instance,  that  it  might  fall  upon  man 
with  a  mitigated  rebuke.  For  God  detested  him 
who  had  led  man  astray,  but  by  degrees,  and 
little  by  little.  He  showed  compassion  to  him 
who  had  been  beguiled. 

6.  Wherefore  also  He  drove  him  out  of  Para- 
dise, and  removed  him  far  from  the  tree  of  life, 
not  because  He  envied  him  the  tree  of  life,  as 
some  venture  to  assert,  but  because  He  pitied 


'  The  old  Latin  rends  "  parricidio."  The  crime  of  parricide  was 
alone  known  to  the  Roman  law;  but  it  was  3l  generic  term,  including 
the  murder  of  all  near  relations.  All  the  editors  have  supposed  that 
the  original  word  was  a6eA<|)OKToi'ia,  which  has  here  been  adopted. 

^  Prov.  i.  7,  ix.  10. 

3  Gen.  iii.  13. 


him,  [and  did  not  desire]  that  he  should  con- 
tinue a  sinner  for  ever,  nor  that  the  sin  which 
surrounded  him  should  be  immortal,  and  evil 
interminable  and  irremediable.  But  He  set  a 
bound  to  his  [state  of]  sin,  by  interposing  death, 
and  thus  causing  sin  to  cease,^  putting  an  end 
to  it  by  the  dissolution  of  the  flesh,  which  should 
take  place  in  the  earth,  so  that  man,  ceasing  at 
length  to  live  to  sin,  and  dying  to  it,  might  begin 
to  live  to  God. 

7.  For  this  end  did  He  put  enmity  between 
the  serpent  and  the  woman  and  her  seed,  they 
keeping  it  up  mutually  :  He,  the  sole  of  whose 
foot  should  be  bitten,  having  power  also  to  tread 
upon  the  enemy's  head ;  but  the  other  biting, 
killing,  and  impeding  the  steps  of  man,  until 
the  seed  did  come  appointed  to  tread  down  his 
head,  —  which  was  born  of  Mar)',  of  whom  the 
prophet  speaks':  "Thou  shalt  tread  upon  the 
asp  and  the  basilisk ;  thou  shalt  trample  down 
the  lionand  the  dragon  ;  "  5  —  indicating  that 
sin,  which  was  set  up  and  spread  out  against  man, 
and  which  rendered  him  subject  to  death,  should 
be  deprived  of  its  power,  along  with  death,  which 
rules  [over  men]  ;  and  that  the  lion,  that  is,  anti- 
christ, rampant  against  mankind  in  the  latter 
days,  should  be  trampled  down  by  Him ;  and 
that  He  should  bind  "  the  dragon,  that  old  ser- 
pent," ^  and  subject  him  to  the  power  of  man, 
who  had  been  conquered,''  so  that  all  his  might 
should  be  trodden  down.  Now  Adam  had  been 
conquered,  all  life  having  been  taken  away  from 
him  :  wherefore,  when  the  foe  was  conquered  in 
his  turn,  Adam  received  new  life  ;  and  the  last 
enemy,  death,  is  destroyed,^  which  at  the  first 
had  taken  possession  of  man.  Therefore,  when 
man  has  been  liberated,  "  what  is  written  shall 
come  to  pass.  Death  is  swallowed  up  in  victory. 
O  death,  where  is  thy  victory  ?  O  death,  where 
is  thy  sting?  "9  This  could  not  be  said  with 
justice,  if  that  man,  over  whom  death  did  first 
obtain  dominion,  were  not  set  free.  For  his 
salvation  is  death's  destruction.  When  therefore 
the  Lord  vivifies  man,  that  is,  Adam,  death  is  at 
the  same  time  destroyed. 

8.  All  therefore  speak  falsely  who  disallow  his 
(Adam's)  salvation,  shutting  themselves  out  from 
life  for  ever,  in  that  they  do  not  believe  that  the 
sheep  which  had  perished  has  been  found. '°  For 
if  it  has  not  been  found,  the  whole  human  race 
is  still  held  in  a  state  of  perdition.  False,  there- 
fore, is  that  man  who  first  started  this  idea,  or 
rather,  this  ignorance  and  blindness  —  Tatian." 


4  Rom.  vi.  7. 

5  Ps.  xci.  13. 

6  Rev.  XX.  2. 

7  Luke  X.  19. 

8  I  Cor.  XV.  26. 

9  I  Cor.  XV.  54,  55. 

10  Luke  XV.  4-  .  .  .  . 

"  An  account  of  Tatian  will  be  given  in  a  future  volume  with  his 
only  extant  work. 


458 


IREN^US   AGAINST   HERESIES. 


As  I  have  already  indicated,  this  man  entangled 
himself  with  all  the  heretics.'  This  dogma,  how- 
ever, has  been  invented  by  himself,  in  order  that, 
by  introducing  something  new,  independently  of 
the  rest,  and  by  speaking  vanity,  he  might  acquire 
for  himself  hearers  void  of  faith,  affecting  to  be 
esteemed  a  teacher,  and  endeavouring  from  time 
to  time  to  employ  sayings  of  this  kind  often 
[made  use  of]  by  Paul :  "  In  Adam  we  all  die  ;  "- 
ignorant,  however,  that  "where  sin  abounded, 
grace  did  much  more  abound."  ^  Since  this, 
then,  has  been  clearly  shown,  let  all  his  disciples 
be  put  to  shame,  and  let  them  wrangle  '*  about 
Adam,  as  if  some  great  gain  were  to  accrue  to 
them  if  he  be  not  saved ;  when  they  profit  noth- 
ing more  [by  that],  even  as  the  serpent  also  did 
not  profit  when  persuading  man  [to  sin],  except 
to  this  effect,  that  he  proved  him  a  transgressor, 
obtaining  man  as  the  first-fruits  of  his  own  apos- 
tasy.5  But  he  did  not  know  God's  power.^  Thus 
also  do  those  who  disallow  Adam's  salvation  gain 
nothing,  except  this,  that  they  render  themselves 
heretics  and  apostates  from  the  truth,  and  show 
themselves  patrons  of  the  serpent  and  of  death. 

CHAP.  XXIV.  —  RECAPITULATION  OF  THE  VARIOUS 
ARGUMENTS  ADDUCED  AGAINST  GNOSTIC  IMPIETY 
UNDER  ALL  ITS  ASPECTS.  THE  HERETICS,  TOSSED 
ABOUT  BY  EVERY  BLAST  OF  DOCTRINE,  ARE 
OPPOSED  BY  THE  UNIFORM  TEACHING  OF  THE 
CHURCH,  WHICH  REMAINS  SO  ALWAYS,  AND  IS 
CONSISTENT    WITH    ITSELF. 

I.  Thus,  then,  have  all  these  men  been  ex- 
posed, who  bring  in  impious  doctrines  regarding 
our  Maker  and  Framer,  who  also  formed  this 
world,  and  above  whom  there  is  no  other  God ; 
and  those  have  been  overthrown  by  their  own 
arguments  who  teach  falsehoods  regarding  the 
substance  of  our  Lord,  and  the  dispensation 
which  He  fulfilled  for  the  sake  of  His  own 
creature  man.  But  [it  has,  on  the  other  hand, 
been  shown],  that  the  preaching  of  the  Church 
is  everywhere  consistent,  and  continues  in  an 
even  course,  and  receives  testimony  from  the 
prophets,  the  apostles,  and  all  the  disciples  — 
as  I  have  proved  —  through  [those  in]  the  be- 
ginning, the  middle,  and  the  end,''  and  through 
the  entire  dispensation  of  God,  and  that  well- 
grounded  system  which  tends  ^  to  man's  salva- 


'  His  heresy  being  just  a  mixture  of  the  opinions  of  the  various 
Gnostic  sects. 

"  I  Cor.  XV.  22. 
3  Rom.  V.  20. 

*  Though  unnoticed  by  the  editors,  there  seems  a  difficulty  in  the 
different  moods  of  the  two  verbs,  er/tiesca/ii  and  concerlatit. 

5  "  Initium  et  materiam  apostasia;  sua;  habens  homincm:"  the 
meaning  is  very  obscure,  and  the  editors  throw  no  light  upon  it. 

*  Literally,  "  but  he  did  not  see  God."  The  translator  is  supposed 
to  have  read  ol&ev,  kneiu,  for  eJiee ,  sa7v. 

'  Literally,  "  through  the  beginnings,  the  means,  and  the  end." 
These  three  terms  refer  to  the  Prophets,  the  Apostles,  and  the  Church 
Catholic. 

*  The  I-atin  is"  solidam  operationem,"  which  we  know  not  how 
to  translate,  in  accordance  with  the  context,  except  as  above. 


tion,  namely,  our  faith ;  which,  having  been 
received  from  the  Church,  we  do  presence,  and 
which  always,  by  the  Spirit  of  God,  renewing  its 
youth,  as  if  it  were  some  precious  deposit  in  an 
excellent  vessel,  causes  the  vessel  itself  contain- 
ing it  to  renew  its  youth  also.  For  this  gift  of 
God  has  been  entrusted  to  the  Church,  as  breath 
was  to  the  first  created  man,^  for  this  purpose, 
that  all  the  members  receiving  it  may  be  vivified  ; 
and  the  [means  of]  communion  with  Christ  has 
been  distributed  throughout  it,  that  is,  the  Holy 
Spirit,  the  earnest  of  incorruption,  the  means  of 
confirming  our  faith,  and  the  ladder  of  ascent 
to  God.  "For  in  the  Church,"  it  is  said,  "God 
hath  set  apostles,  prophets,  teachers,"  '°  and  all 
the  other  means  through  which  the  Spirit  works ; 
of  which  all  those  are  not  partakers  who  do  not 
join  themselves  to  the  Church,  but  defraud  them- 
selves of  life  through  their  perverse  opinions  and 
infamous  behaviour.  For  where  the  Church  is, 
there  is  the  Spirit  of  God  ;  and  where  the  Spirit 
of  God  is,  there  is  the  Church,  and  every  kind 
of  grace  ;  but  the  Spirit  is  truth.  Those,  there- 
fore, who  do  not  partake  of  Him,  are  neither 
nourished  into  life  from  the  mother's  breasts, 
nor  do  they  enjoy  that  most  limpid  fountain 
which  issues  from  the  body  of  Christ ;  but  they 
dig  for  themselves  broken  cisterns  "  out  of  earthly 
trenches,  and  drink  putrid  water  out  of  the  mire, 
fleeing  from  the  faith  of  the  Church  lest  they  be 
convicted ;  and  rejecting  the  Spirit,  that  they 
may  not  be  instructed. 

2.  Alienated  thus  from  the  truth,  they  do  de- 
servedly wallow  in  all  error,  tossed  to  and  fro  by 
it,  thinking  differently  in  regard  to  the  same 
things  at  different  times,  and  never  attaining  to 
a  well-grounded  knowledge,  being  more  anxious 
to  be  sophists  of  words  than  disciples  of  the 
truth.  For  they  have  not  been  founded  upon 
the  one  rock,  but  upon  the  sand,  which  has  in 
itself  a  multitude  of  stones.  Wherefore  they 
also  imagine  many  gods,  and  they  always  have 
the  excuse  of  searching  [after  truth]  (for  they 
are  blind),  but  never  succeed  in  finding  it.  For 
they  blaspheme  the  Creator,  Him  who  is  truly 
God,  who  also  furnishes  power  to  find  [the 
truth]  ;  imagining  that  they  have  discovered 
another  god  beyond  God,  or  another  Pleroma, 
or  another  dispensation.  Wherefore  also  the 
light  which  is  from  God  does  not  illumine  them, 
because  they  have  dishonoured  and  despised 
God,  holding  Him  of  small  account,  because, 
through  His  love  and  infinite  benignity,  He  has 
come  within  reach  of  human  knowledge  (knowl- 
edge, however,  not  with  regard  to  His  greatness, 
or  with  regard  to  His  essence  —  for  that  has  no 


9  This  seems  to  be  the  meaning  conveyed  by  the  old  Latin, 
"  qucmadmodum  aspiratio  plasmationi." 
'"  1  Cor.  xii.  28. 
■'  Jer.  ii.  13. 


IREN/EUS   AGAINST   HERESIES. 


459 


man  measured  or  handled  —  but  after  this  sort : 
that  we  should  know  that  He  who  made,  and 
formed,  and  breathed  in  them  the  breath  of  life, 
and  nourishes  us  by  means  of  the  creation,  es- 
tablishing all  things  by  His  Word,  and  binding 
them  together  by  His  Wisdom  '  —  this  is  He 
who  is  the  only  true  God)  ;  but  they  dream  of  a 
non-existent  being  above  Him,  that  they  may  be 
regarded  as  having  found  out  the  great  God, 
whom  nobody,  [they  hold,]  can  recognise  as 
holding  communication  with  the  human  race, 
or  as  directing  mundane  matters  :  that  is  to  say, 
they  find  out  the  god  of  Epicurus,  who  does 
nothing  either  for  himself  or  others ;  that  is,  he 
exercises  no  providence  at  all. 

CHAP.    XXV. THIS     WORLD    IS     RULED     BY     THE 

PROVIDENCE  OF  ONE  GOD,  WHO  IS  BOTH  EN- 
DOWED WITH  INFINITE  JUSTICE  TO  PUNISH  THE 
WICKED,  AND  WITH  INFINITE  GOODNESS  TO  BLESS 
THE    PIOUS,    AND    IiMPART   TO   THEM    SALVATION. 

1.  God  does,  however,  exercise  a  providence 
over  all  things,  and  therefore  He  also  gives  coun- 
sel ;  and  when  giving  counsel.  He  is  present  with 
those  who  attend  to  moral  discipline.-  It  follows 
then  of  course,  that  the  things  which  are  watched 
over  and  governed  should  be  acquainted  with 
their  ruler ;  which  things  are  not  irrational  or 
vain,  but  they  have  understanding  derived  from 
the  providence  of  God.  And,  for  this  reason, 
certain  of  the  Gentiles,  who  were  less  addicted 
to  [sensual]  allurements  and  voluptuousness,  and 
were  not  led  away  to  such  a  degree  of  supersti- 
tion with  regard  to  idols,  being  moved,  though 
but  slightly,  by  His  providence,  were  neverthe- 
less convinced  that  they  should  call  the  Maker 
of  this  universe  the  Father,  who  exercises  a  prov- 
idence over  all  things,  and  arranges  the  affairs 
of  our  world. 

2.  Again,  that  they  might  remove  the  rebuk- 
ing and  judicial  power  from  the  Father,  reckon- 
ing that  as  unworthy  of  God,  and  thinking  that 
they  had  found  out  a  God  both  without  anger 
and  [merely]  good,  they  have  alleged  that  one 
[God]  judges,  but  that  another  saves,  uncon- 
sciously taking  away  the  intelligence  and  justice 
of  both  deities.  For  if  the  judicial  one  is  not 
also  good,  to  bestow  favours  upon  the  deserving, 
and  to  direct  reproofs  against  those  requiring 
them,  he  will  appear  neither  a  just  nor  a  wise 
judge.  On  the  other  hand,  the  good  God,  if 
he  is  merely  good,  and  not  one  who  tests  those 
upon  whom  he  shall  send  his  goodness,  will  be 
out  of  the  range  of  justice  and  goodness  ;  and 
his  goodness  will  seem  imperfect,  as  not  saving 


'  i.  e.,  the  Spirit. 

2  Literally,  "who  have  a  foresight  of  morals"  —  qui  moruin 
proyidentiam  habetit.  The  meaning  is  very  obscure.  [Prov.  xxii.  3, 
xxvii.  12.] 


all ;   [for  it  should  do  so,]   if  it  be  not  accom- 
panied with  judgment. 

3.  Marcion,  therefore,  himself,  by  dividing 
God  into  two,  maintaining  one  to  be  good  and 
the  other  judicial,  does  in  fact,  on  both  sides, 
put  an  end  to  deity.  For  he  that  is  the  judicial 
one,  if  he  be  not  good,  is  not  God,  because  he 
from  whom  goodness  is  absent  is  no  God  at  all ; 
and  again,  he  who  is  good,  if  he  has  no  judicial 
power,  suffers  the  same  [loss]  as  the  former,  by 
being  deprived  of  his  character  of  deity.  And 
how  can  they  call  the  Father  of  all  wise,  if  they 
do  not  assign  to  Him  a  judicial  faculty?  For 
if  He  is  wise,  He  is  also  one  who  tests  [others]  ; 
but  the  judicial  power  belongs  to  him  who  tests, 
and  justice  follows  the  judicial  faculty,  that  it 
may  reach  a  just  conclusion ;  justice  calls  forth 
judgment,  and  judgment,  when  it  is  executed 
with  justice,  will  pass  on  to  wisdom.  Therefore 
the  Father  will  excel  in  wisdom  all  human  and 
angelic  wisdom,  because  He  is  Lord,  and  Judge, 
and  the  Just  One,  and  Ruler  over  all.  For  He 
is  good,  and  merciful,  and  patient,  and  saves 
whom  He  ought :  nor  does  goodness  desert  Him 
in  the  exercise  of  justice,^  nor  is  His  wisdom 
lessened ;  for  He  saves  those  whom  He  should 
save,  and  judges  those  worthy  of  judgment. 
Neither  does  He  show  Himself  unmercifully 
just ;  for  His  goodness,  no  doubt,  goes  on  be- 
fore, and  takes  precedency. 

4.  The  God,  therefore,  who  does  benevolently 
cause  His  sun  to  rise  upon  all,+  and  sends  rain 
upon  the  just  and  unjust,  shall  judge  those  who, 
enjoying  His  equally  distributed  kindness,  have 
led  lives  not  corresponding  to  the  dignity  of  His 
bounty ;  but  who  have  spent  their  days  in  wan- 
tonness and  luxury,  in  opposition  to  His  benevo- 
lence, and  have,  moreover,  even  blasphemed  Him 
who  has  conferred  so  great  benefits  upon  them. 

5.  Plato  is  proved  to  be  more  religious  than 
these  men,  for  he  allowed  that  the  same  God 
was  both  just  and  good,  having  power  over  all 
things,  and  Himself  executing  judgment,  express- 
ing himself  thus,  "  x^nd  God  indeed,  as  He  is 
also  the  ancient  Word,  possessing  the  beginning, 
the  end,  and  the  mean  of  all  existing  things,  does 
everything  rightly,  moving  round  about  them 
according  to  their  nature  ;  but  retributive  justice 
always  follows  Him  against  those  who  depart 
from  the  divine  law."  s  Then,  again,  he  points 
out  that  the  Maker  and  Framer  of  the  universe 
is  good.  "And  to  the  good,"  he  says,  "no  envy 
ever  springs  up  with  regard  to  anything  ;  "  ^  thus 
establishing  the  goodness  of  God,  as  the  begin- 
ning and  the  cause  of  the  creation  of  the  world, 
but  not  ignorance,  nor  an  erring  ^on,  nor  the 


3  The  text  is  here  very  uncertain,  but  the  above  seems  the  proba- 
ble meaning. 
-»  Matt.  V.  45. 

5  Plato,  de  Leg.,  iv.  and  p.  715, 16. 
*  In  TimcEO,  vi.  p.  29. 


460 


IREN^US    AGAINST    HERESIES. 


consequence  of  a  defect,  nor  the  Mother  weep- 
ing and  lamenting,  nor  another  God  or  Father. 

6.  Well  may  their  Mother  bewail  them,  as 
capable  of  conceiving  and  inventing  such  things  ; 
for  they  have  worthily  uttered  this  falsehood 
against  themselves,  that  their  Mother  is  beyond 
the  Pleroma,  that  is,  beyond  the  knowledge  of 
God,  and  that  their  entire  multitude  became  '  a 
shapeless  and  crude  abortion  :  for  it  apprehends 
nothing  of  the  truth  ;  it  falls  into  void  and  dark- 
ness :  for  their  wisdom  (^Sophia)  was  void,  and 
wrapped  up  in  darkness  ;  and  Horos  did  not 
permit  her  to  enter  the  Pleroma :  for  the  Spirit 
(Achamoth)  did  not  receive  them  into  the  place 
of  refreshment.  For  their  father,  by  begetting 
ignorance,  wrought  in  them  the  sufferings  of 
death.  We  do  not  misrepresent  [their  opinions 
on]  these  points  ;  but  they  do  themselves  confirm, 
they  do  themselves  teach,  they  do  glory  in  them, 
they  imagine  a  lofty  [mystery]  about  their  Mother, 
whom  they  represent  as  having  been  begotten 
without  a  father,  that  is,  without  God,  a  female 
from  a  female,-  that  is,  corruption  from  error. 


'  The  Latin  is  "  coUectio  eorum;  "  but  what  collectio  here  means, 
it  is  not  easy  to  determine.  Grabe,  with  much  probability,  deems  it  the 
representative  o{rfvm<xai.%.  Harvey  preiers  iiSvix-q^Lo. :  but  it  is  difficult 
to  perceive  the  relevancy  of  his  references  to  the  rhetorical  syllogism. 

'  See  book  i.  cap.  xvi.  note. 


7.  We  do  indeed  pray  that  these  men  may  not 
remain  in  the  pit  which  they  themselves  have 
dug,  but  separate  themselves  from  a  Mother  of 
this  nature,  and  depart  from  Bythus,  and  stand 
away  from  the  void,  and  relinquish  the  shadow ; 
and  that  they,  being  converted  to  the  Church  of 
God,  may  be  lawfully  begotten,  and  that  Christ 
may  be  formed  in  them,  and  that  they  may  know 
the  Framer  and  Maker  of  this  universe,  the  only 
true  God  and  Lord  of  all.  We  pray  for  these 
things  on  their  behalf,  loving  them  better  than 
they  seem  to  love  themselves.  For  our  love,  in- 
asmuch as  it  is  true,  is  salutary  to  them,  if  they 
will  but  receive  it.  It  may  be  compared  to  a 
severe  remedy,  extirpating  the  proud  and  slough- 
ing flesh  of  a  wound ;  for  it  puts  an  end  to  their 
pride  and  haughtiness.  Wherefore  it  shall  not 
weary  us,  to  endeavour  with  all  our  might  to 
stretch  out  the  hand  unto  them.  Over  and  above 
what  has  been  already  stated,  I  have  deferred  to 
the  following  book,  to  adduce  the  words  of  the 
Lord  ;  if,  by  convincing  some  among  them, 
through  means  of  the  very  instruction  of  Christ, 
I  may  succeed  in  persuading  them  to  abandon 
such  error,  and  to  cease  from  blaspheming  their 
Creator,  who  is  both  God  alone,  and  the  Father 
of  our  Lord  Jesus  Christ.     Amen. 


ELUCIDATION. 

The  editor  of  this  American  Series  confines  himself  in  general  to  such  occasional  and  very 
brief  annotations  as  may  suggest  to  students  and  others  the  practical  views  which  are  requisite  to 
a  clear  comprehension  of  authors  who  wrote  for  past  ages  ;  for  a  sort  and  condition  of  men 
no  longer  existing,  whose  extinction  as  a  class  is,  indeed,  largely  due  to  these  writings.  But  he 
reserved  to  himself  the  privilege  of  correcting  palpable  mistakes,  especially  in  points  which  bear 
upon  questions  of  our  own  times. 

That  our  learned  translators  have  unaccountably  admitted  a  very  inaccurate  translation  of  the 
crucial  paragraph  in  book  iii.  cap.  iii.  sect.  2,  I  have  shown  in  the  footnote  at  that  jjlace.  It  is 
evident,  (i)  because  they  themselves  are  not  satisfied  with  it,  and  (2)  because  I  have  set  it  side 
by  side  with  the  more  literal  rendering  of  a  writer  who  would  have  preferred  their  reading  if  it 
could  have  borne  the  test  of  criticism. 

Now,  the  authors  of  the  Latin  translation '  may  have  designed  the  ambiguity  which  gives  the 
Ultramontane  party  an  apparent  advantage ;  but  it  is  an  advantage  which  disappears  as  soon  as 
it  is  examined,  and  hence  I  am  content  to  take  it  as  it  stands.  Various  conjectures  have  been 
made  as  to  the  original  Greek  of  Irenajus ;  but  the  Latin  answers  every  purpose  of  the  author's 
argument,  and  is  fatal  to  the  claims  of  the  Papacy.  Let  jiie  recur  to  the  translation  given,  in 
loco,  from  a  Roman  Catholic,  and  this  will  be  seen  at  once. 

For  he  thus  renders  it :  — 

I.  In  this  Church,  "ever,  by  those  7vho  are  on  every  side,  has  been  preserved  that  tradition 


'  One  of  the  Antiochian  Canons  probably  reflects  the  current  language  of  an  earlier  antiquity  thus:  5ia  to  eV  Tf)  /nrjTpojrdAei  iravraxodef 
<rvvTp4xfiv  iravTaf  rows  ra  npaynara  exovTa^;  and,  if  so,  this  (Twrpex^'-^'  gives  the  meaning  of  convenire. 


ELUCIDATION.  461 


which  is  from  apostles."  How  would  such  a  proposition  have  sounded  to  Pius  IX.  in  the  Vatican 
Council  ?  The  faith  is  preserved  by  those  who  come  to  Rome,  not  by  the  Bishop  who  presides 
there. 

2.  "  For  to  this  Church,  on  account  of  more  potent  principality,'  it  is  necessary  that  every 
Church  (that  is,  those  who  are,  on  every  side,  faithful)  resort."  The  greatness  of  Rome,  that  is, 
as  the  capital  of  the  Empire,  imparts  to  the  local  Church  a  superior  dignity,  even  as  compared 
with  Lyons,  or  any  other  metropolitical  Church.  Everybody  visits  Rome  :  hence  you  find  there 
faithful  witnesses  from  every  side  (from  all  the  Churches)  ;  and  their  united  testimony  it  is  which 
preser\-es  in  Rome  the  pure  apostolic  traditions. 

The  Latin,  thus  translated  by  a  candid  Roman  Catholic,  reverses  the  whole  system  of  the 
Papacy.  Pius  IX.  informed  his  Bishops,  at  the  late  Council,  that  they  were  not  called  to  bear 
their  testimony,  but  to  hear  his  infallible  decree  ;  "  reducing  us,"  said  the  Archbishop  of  Paris, 
"to  a  council  of  sacristans." 

Sustaining  these  views  by  a  few  footnotes,  I  add  (i)  a  literal  rendering  of  my  own,  and  then 
(2)  a  metaphrase  of  the  same,  bringing  out  the  argimient  from  the  crabbed  obstructions  of  the 
Latin  text.  This,  then,  is  what  Irenaeus  says  :  (jx)  "For  it  is  necessary  for  every  Church  (that  is  to 
say,  the  faithful  from  all  parts)  to  meet  in  this  Church,  on  account  of  the  superior  magistracy;  in 
which  Church,  by  those  who  are  from  all  places,  the  tradition  of  the  apostles  has  been  preserved." 
Or,  more  freely  rendered  :  {b)  "  On  account  of  the  chief  magistracy^  fof  the  empire],  the  faithful 
from  all  parts,  representing  every  Church,  are  obliged  to  resort  to  Rome,  and  there  to  come 
together;  so  that  [it  is  the  distinction  of  this  Church  that],  in  it,  the  tradition  of  the  apostles 
has  been  preserved  by  Christians  gathered  together  out  of  all  the  Churches."  Taking  the  entire 
argument  of  our  author  with  the  context,  then,  it  amounts  to  this  :  "  We  must  ask,  not  for  local, 
but  universal,  testimony.  Now,  in  every  Church  founded  by  the  apostles  has  been  handed  down 
their  traditions  ;  but,  as  it  would  be  a  tedious  thing  to  collect  them  all,  let  this  suffice.  Take 
that  Church  (nearest  at  hand,  and  which  is  the  only  Apostolic  Church  of  the  West),  the  great 
and  glorious  Church  at  Rome,  which  was  there  founded  by  the  two  apostles  Peter  and  Paul,  in 
her  have  been  jjreserved  the  traditions  of  all  the  Churches,  because  everybody  is  forced  to  go  to 
the  seat  of  empire  :  and  therefore,  by  these  representatives  of  the  whole  Catholic  Church,  the 
apostolic  traditions  have  been  all  collected  in  Rome  :  ^  and  you  have  a  synoptical  view  of  all 
Churches  in  what  is  there  presen-ed."  Had  the  views  of  the  modern  Papacy  ever  entered  the 
head  of  Irenaeus,  what  an  absurdity  would  be  this  whole  argument.  He  would  have  said,  "  It  is 
no  matter  what  may  be  gathered  elsewhere  ;  for  the  Bishop  of  Rome  is  the  inihllible  oracle  of  all 
Catholic  truth,  and  you  will  always  find  it  by  his  mouth."  It  should  be  noted  that  Orthodoxy 
was  indeed  preserved  there,  just  so  long  as  Rome  permitted  other  Churches  to  contribute  their 
testimony  on  the  principle  of  Irenseus,  and  thus  to  make  her  the  depository  of  all  Catholic 
tradition,  as  witnessed  "  by  ail,  everywhere,  and  from  the  beginning."  But  all  this  is  turned 
upside  down  by  modern  Romanism.  No  other  Church  is  to  be  heard  or  considered ;  but  Rome 
takes  all  into  her  own  power,  and  may  dictate  to  all  Churches  what  they  are  to  believe,  however 
novel,  or  contrary  to  the  torrent  of  antiquity  in  the  teachings  of  their  own  founders  and  great 
doctors  in  all  past  time. 

'  "lis  more  potent,"  etc.,  is  not  a  strict  rendering:  "the  more  potent,"  rather;  which  leaves  the  priiicipalitas  to  the  city,  not  the 
Church. 

2  Bishop  Wordsworth  inclines  to  the  idea  that  the  original  Greek  was  iicaiajTepai'  apxaioTijra,  thus  conceding  that  Irenseus  was  speaking 
of  the  greater  aiitiqicity  of  Rome  as  compared  with  other  (Western)  Churches.  Even  so,  he  shows  that  the  argument  of  Irenseus  is  fatal 
to  Roman  pretensions,  which  admit  of  no  such  ideas  as  he  advances,  and  no  such  freedom  as  that  of  his  dealings  with  Rome. 

3  Nobody  has  more  forcibly  stated  the  argument  of  Irenaeus  than  the  Abbe  Guettee,  in  his  exhaustive  work  on  the  Papacy.  I  published 
a  translation  of  this  valuable  historical  epitome  in  New  York  (Carleton),  1867;  but  it  is  out  of  print.  The  original  may  be  had  in  Paris 
(Fischbacher) ,  No.  33  Rue  de  Seine. 


IREN^US  AGAINST  HERESIES. 

BOOK    IV. 


PREFACE. 

1.  By  transmitting  to  thee,  my  very  dear  friend, 
this  fourth  book  of  the  work  which  is  [entitled] 
The  Detection  and  Refutation  of  False  Knowl- 
edge, I  shall,  as  I  have  promised,  add  weight,  by 
means  of  the  words  of  the  Lord,  to  what  I  have 
already  advanced ;  so  that  thou  also,  as  thou 
hast  requested,  mayest  obtain  from  me  the 
means  of  confuting  all  the  heretics  everywhere, 
and  not  permit  them,  beaten  back  at  all  points, 
to  launch  out  further  into  the  deep  of  error,  nor 
to  be  drowned  in  the  sea  of  ignorance  ;  but  that 
thou,  turning  them  into  the  haven  of  the  truth, 
mayest  cause  them  to  attain  their  salvation. 

2.  The  man,  however,  who  would  undertake 
their  conversion,  must  possess  an  accurate  knowl- 
edge of  their  systems  or  schemes  of  doctrine. 
For  it  is  impossible  for  any  one  to  heal  the  sick, 
if  he  has  no  knowledge  of  the  disease  of  the 
patients.  This  was  the  reason  that  my  prede- 
cessors —  much  superior  men  to  myself,  too  — 
were  unable,  notwithstanding,  to  refute  the 
Valentinians  satisfactorily,  because  they  were 
ignorant  of  these  men's  system ; '  which  I  have 
with  all  care  delivered  to  thee  in  the  first  book, 
in  which  I  have  also  shown  that  their  doctrine 
is  a  recapitulation  of  all  the  heretics.  For  which 
reason  also,  in  the  second,  we  have  had,  as  in  a 
mirror,  a  sight  of  their  entire  discomfiture.  For 
they  who  oppose  these  men  (the  Valentinians) 
by  the  right  method,  do  [thereby]  oppose  all 
who  are  of  an  evil  mind ;  and  they  who  over- 
throw them,  do  in  fact  overthrow  every  kind  of 
heresy. 

3.  For  their  system  is  blasphemous  above  all 
[others],  since  they  represent  that  the  Maker 
and  Framer,  who  is  one  God,  as  I  have  shown, 
was  produced  from  a  defect  or  apostasy.  They 
utter  blasphemy,  also,  against  our  Lord,  by  cut- 
ting  off  and   dividing  Jesus   from  Christ,  and 


'  [The  reader  who  marvels  at  the  tedious  recitals  must  note  this 
(i)  as  proof  of  the  author's  practical  wisdom,  and  (2)  as  evidence 
of  his  fidelity  in  what  he  exhibits.] 

462 


Christ  from  the  Saviour,  and  again  the  Saviour 
from  the  Word,  and  the  Word  from  the  Only- 
begotten.  And  since  they  allege  that  the  Cre- 
ator originated  from  a  defect  or  apostasy,  so 
have  they  also  taught  that  Christ  and  the  Holy 
Spirit  were  emitted  on  account  of  this  defect, 
and  that  the  Saviour  was  a  product  of  those 
^ons  who  were  produced  from  a  defect ;  so 
that  there  is  nothing  but  blasphemy  to  be  found 
among  them.  1\\  the  preceding  book,  then,  the 
ideas  of  the  apostles  as  to  all  these  points  have 
been  set  forth,  [to  the  effect]  that  not  only  did 
they,  "who  from  the  beginning  were  eye-wit- 
nesses and  ministers  of  the  word  "  ^  of  truth, 
hold  no  such  opinions,  but  that  they  did  also 
preach  to  us  to  shun  these  doctrines,^  foreseeing 
by  the  Spirit  those  weak-minded  persons  who 
should  be  led  astray.-* 

4.  For  as  the  serpent  beguiled  Eve,  by  prom- 
ising her  what  he  had  not  himself,'  so  also  do 
these  men,  by  pretending  [to  possess]  superior 
knowledge,  and  [to  be  acquainted  with]  ineffa- 
ble mysteries ;  and,  by  promising  that  admit- 
tance which  they  speak  of  as  taking  place  within 
the  Pleroma,  plunge  those  that  believe  them 
into  death,  rendering  them  apostates  from  Him 
who  made  them.  And  at  that  time,  indeed, 
the  apostate  angel,  having  effected  the  disobe- 
dience of  mankind  by  means  of  the  serpent, 
imagined  that  he  escaped  the  notice  of  the 
Lord ;  wherefore  God  assigned  him  the  form  ^ 
and  name  [of  a  serpent].  But  now,  since  the 
last  times  are  [come  upon  us],  evil  is  spread 
abroad  among  men,  which  not  only  renders 
them  apostates,  but  by  many  machinations  does 
[the  devil]   raise    up    blasphemers   against   the 


2  Luke  i.  2. 

3  2  Tim.  ii.  23. 

<  [The  solemnity  of  the  apostolic  testimonies  against  the  crop  of 
tares  that  was  to  spring  up  receives  great  illustration  from  henasus. 
I  John  ii.  18.  j 

5   [2  Pet.  li.  19.] 

^  [Rev.  xii.  9.  A  little  essay,  Afesstas  and  Aiiti'-.^fessias,  by 
the  Rev.  C.  I.  lihck,  London  (Masters,  1847),  is  commended  to 
those  who  need  light  on  this  very  mysterious  subject] 


IREN^US   AGAINST   HERESIES. 


463 


Creator,  namely,  by  means  of  all  the  heretics 
already  mentioned.  For  all  these,  although  they 
issue  forth  from  diverse  regions,  and  promulgate 
different  [opinions],  do  nevertheless  concur  in 
the  same  blasphemous  design,  wounding  [men] 
unto  death,  by  teaching  blasphemy  against  God 
our  Maker  and  Supi)orter,  and  derogating  from 
the  salvation  of  man.  Now  man  is  a  mixed 
organization  of  soul  and  flesh,  who  was  formed 
after  the  likeness  of  God,  and  moulded  by  His 
hands,  that  is,  by  the  Son  and  Holy  Spirit,  to 
whom  also  He  said,  "  Let  Us  make  man." ' 
This,  then,  is  the  aim  of  him  who  envies  our 
life,  to  render  men  disbelievers  in  their  own  sal- 
vation, and  blasphemous  against  God  the  Cre- 
ator. For  whatsoever  all  the  heretics  may  have 
advanced  with  the  utmost  solemnity,  they  come 
to  this  at  last,  that  they  blaspheme  the  Creator, 
and  disallow  the  salvation  of  God's  workman- 
ship, which  the  flesh  truly  is ;  on  behalf  of 
which  I  have  proved,  in  a  variety  of  ways,  that 
the  Son  of  God  accomplished  the  whole  dispen- 
sation [of  mercy],  and  have  shown  that  there 
is  none  other  called  God  by  the  Scriptures  ex- 
cept the  Father  of  all,  and  the  Son,  and  those 
who  possess  the  adoption. 

CHAP.    I. THE     LORD    ACKNOWLEDGED    BUT     ONE 

GOD    AND    FATHER. 

I.  Since,  therefore,  this  is  sure  and  stedfast, 
that  no  other  God  or  Lord  was  announced  by 
the  Spirit,  except  Him  who,  as  God,  rules  over 
all,  together  with  His  Word,  and  those  who 
receive  the  Spirit  of  adoption,-  that  is,  those 
who  believe  in  the  one  and  true  God,  and  in 
Jesus  Christ  the  Son  of  God  ;  and  likewise  that 
the  apostles  did  of  themselves  term  no  one  else 
as  God,  or  name  [no  other]  as  Lord ;  and,  what 
is  much  more  important,  [since  it  is  true]  that 
our  Lord  [acted  likewise],  who  did  also  com- 
mand us  to  confess  no  one  as  Father,  except 
Him  who  is  in  the  heavens,  who  is  the  one  God 
and  the  one  Father ;  —  those  things  are  clearly 
shown  to  be  false  which  these  deceivers  and 
most  perverse  sophists  advance,  maintaining  that 
the  being  whom  they  have  themselves  invented 
is  by  nature  both  God  and  Father ;  but  that  the 
Demiurge  is  naturally  neither  God  nor  Father, 
but  is  so  termed  merely  by  courtesy  {7'erbo 
tenus),  because  of  his  ruling  the  creation,  as 
these  perverse  mythologists  state,  setting  their 
thoughts  against  God ;  and,  putting  aside  the 
doctrine  of  Christ,  and  of  themselves  divining 
falsehoods,  they  dispute  against  the  entire  dis- 
pensation of  God.  For  they  maintain  that  their 
^ons,  and  gods,  and  fathers,  and  lords,  are  also 
still  further  termed  heavens,  together  with  their 
Mother,  whom  they  do  also  call  "  the  Earth," 


'  Gen   i.  26. 
^  See  iii.  6,  i. 


and  "Jerusalem,"  while  they  also  style  her  many 
other  names. 

2.  Now  to  whom  is  it  not  clear,  that  if  the 
Lord  had  known  many  fathers  and  gods.  He 
would  not  have  taught  His  disciples  to  know 
[only]  one  God,-^  and  to  call  Him  alone  Father? 
But  He  did  the  rather  distinguish  those  who  by 
word  merely  {verbo  tenus)  are  termed  gods, 
from  Him  who  is  truly  God,  that  they  should 
not  err  as  to  His  doctrine,  nor  understand  one 
[in  mistake]  for  another.  And  if  He  did  indeed 
teach  us  to  call  one  Being  Father  and  God, 
while  He  does  from  time  to  time  Himself  con- 
fess other  fathers  and  gods  in  the  same  sense,  ' 
then  He  will  appear  to  enjoin  a  different  course 
upon  His  disciples  from  what  He  follows  Him- 
self. Such  conduct,  however,  does  not  bespeak 
the  good  teacher,  but  a  misleading  and  invidious 
one.  The  apostles,  too^  according  to  these 
men's  showing,  are  proved  to  be  transgressors 
of  the  commandment,  since  they  confess  the 
Creator  as  God,  and  Lord,  and  Father,  as  I 
have  shown  —  if  He  is  not  alone  God  and 
Father.  Jesus,  therefore,  will  be  to  them  the 
author  and  teacher  of  such  transgression,  inas- 
much as  He  commanded  that  one  Being  should 
be  called  Father,-*  thus  imposing  upon  them  the 
necessity  of  confessing  the  Creator  as  their 
Father,  as  has  been  pointed  out. 

CHAP.    IL PROOFS   FROM     THE     PLAIN    TESTLMONY 

OF  MOSES,  AND  OF  THE  OTHER  PROPHETS, 
WHOSE  WORDS  ARE  THE  WORDS  OF  CHRIST, 
THAT  THERE  IS  BUT  ONE  GOD,  THE  FOUNDER 
OF  THE  WORLD,  WHOM  OUR  LORD  PREACHED, 
AND    WHOM    HE    CALLED    HIS    FATHER. 

1.  Moses,  therefore,  making  a  recapitulation 
of  the  whole  law,  which  he  had  received  from 
the  Creator  (Demiurge),  thus  speaks  in  Deu- 
teronomy :  "  Give  ear,  O  ye  heavens,  and  I  will 
speak ;  and  hear,  O  earth,  the  words  of  my 
mouth."  5  Again,  David  saying  that  his  help 
came  from  the  Lord,  asserts  :  "  My  help  is  from 
the  Lord,  who  made  heaven  and  earth."  ^  And 
Esaias  confesses  that  words  were  uttered  by  God, 
who  made  heaven  and  earth,  and  governs  them. 
He  says  :  "  Hear,  O  heavens ;  and  give  ear,  O 
earth :  for  the  Lord  hath  spoken."  7  And 
again  :  "  Thus  saith  the  Lord  God,  who  made 
the  heaven,  and  stretched  it  out ;  who  estab- 
lished the  earth,  and  the  things  in  it ;  and  who 
giveth  breath  to  the  people  upon  it,  and  spirit 
to  them  who  walk  therein."^ 

2.  Again,  our  Lord  Jesus  Christ  confesses  this 
same  Being  as  His  Father,  where  He  says  :  "  I 


3  [St.  John  xvii.  3.] 
■♦  Matt,  xxiii.  9. 
s  Deut.  xxxii.  i. 
^  Ps.  cxxiv.  8, 
7  Isa.  i.  2. 
B  Isa.  xlii.  5, 


464 


IRENvEUS   AGAINST   HERESIES. 


confess  to  thee,  O  Father,  Lord  of  heaven  and 
earth."  '  What  Father  will  those  men  have  us 
to  understand  [by  these  words],  those  who  are 
most  perverse  sophists  of  Pandora?  Whether 
shall  it  be  Bythus,  whom  they  have  fabled  of 
themselves ;  or  their  Mother ;  or  the  Only- 
begotten  ?  Or  shall  it  be  he  whom  the  Marcion- 
ites  or  the  others  have  invented  as  god  (whom  I 
indeed  have  amply  demonstrated  to  be  no  god 
at  all)  ;  or  shall  it  be  (what  is  really  the  case) 
the  Maker  of  heaven  and  earth,  whom  also  the 
prophets  proclaimed,  —  whom  Christ,  too,  con- 
fesses as  His  Father,  —  whom  also  the  law  an- 
nounces, saying :  "  Hear,  O  Israel ;  The  Lord 
thy  God  is  one  God  ?  "  ^ 

3.  But  since  the  writings  {litercB)  of  Moses 
are  the  words  of  Christ,  He  does  Himself  de- 
clare to  the  Jews,  as  John  has  recorded  in  the 
Gospel :  "  If  ye  had  ^believed  Moses,  ye  would 
have  believed  Me  :  for  he  wrote  of  Me.  But  if 
ye  believe  not  his  writings,  neither  will  ye  believe 
My  words."  ^  He  thus  indicates  in  the  clearest 
manner  that  the  writings  of  Moses  are  His  words. 
If,  then,  [this  be  the  case  with  regard]  to  Moses, 
so  also,  beyond  a  doubt,  the  words  of  the  other 
prophets  are  His  [words],  as  I  have  pointed 
out.  And  again,  the  Lord  Himself  exhibits 
Abraham  as  having  said  to  the  rich  man,  with 
reference  to  all  those  who  were  still  alive  :  "  If 
they  do  not  obey  Moses  and  the  prophets,  neither, 
if  any  one  were  to  rise  from  the  dead  and  go  to 
them,  will  they  believe  him."  ^ 

4.  Now,  He  has  not  merely  related  to  us  a 
story  respecting  a  poor  man  and  a  rich  one  ;  but 
He  has  taught  us,  in  the  first  place,  that  no  one 
should  lead  a  luxurious  life,  nor,  living  in  worldly 
pleasures  and  perpetual  feastings,  should  be  the 
slave  of  his  lusts,  and  forget  God.  "  For  there 
was,"  He  says,  "  a  rich  man,  who  was  clothed  in 
purple  and  fine  linen,  and  delighted  himself  with 
splendid  feasts."  s 

Of  such  persons,  too,  the  Spirit  has  spoken 
by  Esaias  :  "  They  drink  wine  with  [the  accom- 
paniment of]  harps,  and  tablets,  and  psalteries, 
and  flutes  ;  but  they  regard  not  the  works  of 
God,  neither  do  they  consider  the  work  of  His 
hands."  '^  Lest,  therefore,  we  should  incur  the 
same  punishment  as  these  men,  the  Lord  reveals 
[to  us]  their  end  ;  showing  at  the  same  time, 
that  if  they  obeyed  Moses  and  the  prophets,  they 
would  believe  in  Him  whom  these  had  j^reached, 
the  Son  of  God,  who  rose  from  the  dead,  and 
bestows  life  upon  us ;  and  He  shows  that  all  are 
from  one  essence,  that  is,  Abraham,  and  Moses, 
and  the  prophets,  and  also  the  Lord  Himself,  who 


'  Matt.  xi.  25;  Luke  x.  21. 
Dent.  vi.  4. 

46,  47- 
VI.  31. 
'  Luke  XVI.  19. 
'  Isa.  V.  12. 


3  Jolin\ 

4  Luke 


rose  from  the  dead,  in  whom  many  believe  who 
are  of  the  circumcision,  who  do  also  hear  Moses 
and  the  prophets  announcing  the  coming  of  the 
Son  of  God.  But  those  who  scoff  [at  the  truth] 
assert  that  these  men  were  from  another  essence, 
and  they  do  not  know  the  first-begotten  from 
the  dead ;  understanding  Christ  as  a  distinct 
being,  who  continued  as  if  He  were  impassible, 
and  Jesus,  who  suffered,  as  being  altogether  sep- 
arate [from  Him]. 

5.  For  they  do  not  receive  from  the  Father 
the  knowledge  of  the  Son  ;  neither  do  they  learn 
who  the  Father  is  from  the  Son,  who  teaches 
clearly  and  without  parables  Him  who  truly  is 
God.  He  says  :  "  Swear  not  at  all ;  neither  by 
heaven,  for  it  is  God's  throne  ;  nor  by  the  earth, 
for 'it  is  His  footstool ;  neither  by  Jerusalem,  for 
it  is  the  city  of  the  great  King."  ^  For  these  words 
are  evidently  spoken  with  reference  to  the  Crea- 
tor, as  also  Esaias  says  :  "  Heaven  is  my  throne, 
the  earth  is  my  footstool."  ^  And  besides  this 
Being  there  is  no  other  God ;  otherwise  He 
would  not  be  termed  by  the  Lord  either  "  God  " 
or  "  the  great  King  ;  "  for  a  Being  who  can  be  so 
described  admits  neither  of  any  other  being 
compared  with  nor  set  above  Him.  For  he  who 
has  any  superior  over  him,  and  is  under  the 
power  of  another,  this  being  never  can  be  called 
either  "  God  "  or  "  the  great  King." 

6.  But  neither  will  these  men  be  able  to  main- 
tain that  such  words  were  uttered  in  an  ironical 
manner,  since  it  is  proved  to  them  by  the  words 
themselves  that  they  were  in  earnest.  For  He 
who  uttered  them  was  Truth,  and  did  truly  vin- 
dicate His  own  house,  by  driving  out  of  it  the 
changers  of  money,  who  were  buying  and  sell- 
ing, saying  unto  them  :  "  It  is  written.  My  house 
shall  be  called  the  house  of  prayer ;  but  ye  have 
made  it  a  den  of  thieves."  9  And  what  reason 
had  He  for  thus  doing  and  saying,  and  vindi- 
cating His  house,  if  He  did  preach  another 
God?  But  [He  did  so],  that  He  might  point 
out  the  transgressors  of  His  Father's  law ;  for 
neither  did  He  bring  any  accusation  against  the 
house,  nor  did  He  blame  the  law,  which  He  had 
come  to  fulfil ;  but  He  reproved  those  who  were 
putting  His  house  to  an  improper  use,  and  those 
who  were  transgressing  the  law.  And  therefore 
the  scribes  and  Pharisees,  too,  who  from  the 
times  of  the  law  had  begun  to  despise  God,  did 
not  receive  His  Word,  that  is,  they  did  not 
believe  on  Christ.  Of  these  Esaias  says  :  "  Thy 
princes  are  rebellious,  companions  of  thieves, 
loving  gifts,  following  after  rewards,  not  judging 
the  fatherless,  and  negligent  of  the  cause  of  the 
widows."  '°      And   Jeremiah,  in   like   manner  : 


7  Matt.  V.  34. 

8  Isa.  Ixvi.  I. 

9  Matt.  xxi.  13. 
'°  Isa.  i.  23. 


IRENyEUS    AGAINST    HERESIES. 


465 


"They,"  he  says,  "who  rule  my  people  did  not 
know  me ;  they  are  senseless  and  imprudent 
chiklren  ;  they  are  wise  to  do  evil,  but  to  do 
well  they  have  no  knowledge."  • 

7.  But  as  many  as  feared  God,  and  were  anx- 
ious about  His  law,  these  ran  to  Christ,  and  were 
all  saved.  For  He  said  to  His  disciples  :  "  Go 
ye  to  the  sheep  of  the  house  of  Israel,^  which 
have  perished."  And  many  more  Samaritans,  it 
is  said,  when  the  Lord  had  tarried  among  them 
two  days,  "  believed  because  of  His  words,  and 
said  to  the  woman,  Now  we  believe,  not  because 
of  thy  saying,  for  we  ourselves  have  heard  [Him], 
and  know  tliat  this  man  is  truly  the  Saviour  of 
the  world."  ^  And  Paul  likewise  declares,  "  And 
so  all  Israel  shall  be  saved ;  "  •*  but  he  has  also 
said,  that  the  law  was  our  pedagogue  [to  bring 
us]  to  Christ  Jesus. 5  Let  them  not  therefore 
ascribe  to  the  law  the  unbelief  of  certain  [among 
them].  For  the  law  never  hindered  them  from 
believing  in  the  Son  of  God ;  nay,  but  it  even 
exhorted  them  ^  so  to  do,  saying  7  that  men  can 
be  saved  in  no  other  way  from  the  old  wound  of 
the  serpent  than  by  believing  in  Him  who,  in  the 
likeness  of  sinful  flesh,  is  lifted  up  from  the  earth 
upon  the  tree  of  martyrdom,  and  draws  all  things 
to  Himself,*^  and  vivifies  the  dead. 

CHAP.  III. ANSWER  TO  THE  CAVILS  OF  THE  GNOS- 
TICS. WE  ARE  NOT  TO  SUPPOSE  THAT  THE  TRUE 
GOD  CAN  BE  CHANGED,  OR  COME  TO  AN  END, 
BECVUSE  THE  HEAVENS,  WHICH  ARE  HIS  THRONE, 
AND  THE  EARTH,  HIS  FOOTSTOOL,  SHALL  PASS 
AWAY. 

I.  Again,  as  to  their  malignantly  asserting  that 
if  heaven  is  indeed  the  throne  of  God,  and  earth 
His  footstool,  and  if  it  is  declared  that  the 
heaven  and  earth  shall  pass  away,  then  when 
these  pass  away  the  God  who  sitteth  above  must 
also  pass  away,  and  therefore  He  cannot  be  the 
God  who  is  over  all ;  in  the  first  place,  they  are 
ignorant  what  the  expression  means,  that  heaven: 
is  [His]  throne  and  earth  [His]  footstool.  For 
they  do  not  know  what  God  is,  but  they  imagine 
that  He  sits  after  the  fashion  of  a  man,  and  is 
contained  within  bounds,  but  does  not  contain. 
And  they  are  also  unacquainted  with  [the  mean- 
ing of]  the  passing  away  of  the  heaven  and 
earth  ;  but  Paul  was  not  ignorant  of  it  when  he 
declared,  "  For  the  figure  of  this  world  passeth 
away."  9  In  the  next  place,  David  explains  their 
question,  for  he  says  that  when  the  fashion  of 
this  world  passes  aw^ay,  not  only  shall  God  re- 


'  Jer.  iv.  22. 

2  Matt.  X.  6. 

3  John  iv.  41, 
*  Rom.  xi.  26. 
^  Gal.  iii.  24. 

6  Num.  xxi.  8. 

7  This  passage  is  quoted  by  Augustine,  in  his  treatise  on  original' 
sin,  written  to  oppose  Pelagius  (lib.  L  c,  ii.),  about  400  a.d. 

^  John  xii.  32,  iii   14, 
9  1  Cor.  vii.  31. 


main,  but  His  servants  also,  expressing  himself 
thus  in  the  loist  Psalm  :  "  In  the  beginning, 
'i'hou,  O  Lord,  hast  founded  the  earth,  and  the 
heavens  are  the  works  of  Thy  hands.  They  shall 
perish,  but  Thou  shalt  endure,  and  all  shall  wax 
old  as  a  garment ;  and  as  a  vesture  Thou  shalt 
change  them,  and  they  shall  be  changed  :  but 
Thou  art  the  same,  an(i  Thy  years  shall  not  fail. 
The  children  of  Thy  servants  shall  continue,  and 
their  seed  shall  be  established  for  ever ; " '°  point- 
ing out  plainly  what  things  they  are  that  pass 
away,  and  who  it  is  that  doth  endure  for  ever  — 
God,  together  with  His  servants.  And  in  like 
manner  Esaias  says  :  "  Lift  up  your  eyes  to  the 
heavens,  and  look  upon  the  earth  beneath  ;  for 
the  heaven  has  been  set  together  as  smoke,  and 
the  earth  shall  wax  old  like  a  garment,  and  they 
who  dwell  therein  shall  die  in  like  manner.  But 
my  salvation  shall  be  for  ever,  .and'  my  righteous- 
ness shall  not  pass  away."  " 

CHAP.  IV.  —  ANSWER  TO  ANOTHER  OBJECTION, 
SHOWING  THAT  THE  DESTRUCTION  OF  JERUSA- 
LEM, WHICH  WAS  THE  CITY  OF  THE  GREAT 
KING,  DIMINISHED  NOTHING  FROM  THE  SUPREME: 
MAJESTY  AND  POWER  OF  GOD,  FOR  THAT  THIS' 
DESTRUCTION  WAS  PUT  IN  EXECUTION  BY  THE- 
MOST   WISE   COUNSEL   OF   THE   SAME   GOD. 

I.  Further,  also,  concerning  Jerusalem  and 
the  Lord,  they  venture  to  assert  that,  if  it  had' 
been  "the  city  of  the  great  King,"  '^  it  would 
not  have  been  deserted. '3  This  is  just  as  if  any 
one  should  say,  that  if  straw  were  a  creation  of 
God,  it  woiild  never  part  company  with  the- 
wheat ;  and  that  the  vine  twigs,  if  made  by  God, 
never  would  be  lopped  away  and  deprived  of 
the  clusters.  But  as  these  [vine  twigs]  have- 
not  been  originally  made  for  their  own  sake,  but 
for  that  of  the  fruit  growing  upon  them,  which 
being  come  to  maturity  and  taken  away,  they 
are  left  behind,  and  those  which'  do  not  conduce 
to  fructification  are  lopped  off  altogether  ;  so  also 
[was  it  with]  Jerusalem,  which  had  in  herself 
borne  the  yoke  of  bondage  (under  which  man 
was  reduced,  wh-o  in  former  times  was  not  sub- 
ject to  God  when  death  was  reigning,  and  being 
subdued,  became  a  fit  subject  for  liberty),  when 
the  fruit  of  liberty  had  come,  and  reached  ma- 
turity, and  been  reaped  and  stored  in  the  barn, 
and  when  those  which  had  the  power  to  produce 
fruit  had  been  carried  away  from  her  [i.e.,  from  . 
Jerusalem],  and  scattered  throughout  all  the 
world.     Even  as  Esaias  saith,  "  The  children  of 


'°  Ps.  cii.  25-28.  The  cause  of  the  difference  in  the  numbering  of 
the  Psalms  is  that  the  Septuagint  embraces  in  one  psalm  —  the  ninth 
—  the  two  which  form  the  ninth  and  tenth  in  the  Hebrew  text. 

"  Isa.  ii.  6. 

I-  Matt.  V.  35. 

■3  [Jer.  vii.  4.  One  of  the  most  powerful  arguments  in  all  Scrip- 
ture is  contained  in  the  first  twelve  verses  of  this  chapter,  and  it 
rebukes  an  inveterate  superstition  of  the  human  heart.  Comp.  Rev. 
'  ii.  5,  and  the  message  to  Rome,  Rom,  xi,  21.] 


466 


IREN^US   AGAINST   HERESIES. 


Jacob  shall  strike  root,  and  Israel  shall  flourish, 
and  the  whole  world  shall  be  filled  with  his 
fruit."  '  The  fruit,  therefore,  having  been  sown 
throughout  all  the  world,  she  (Jerusalem)  was 
deservedly  forsaken,  and  those  things  which  had 
formerly  brought  forth  fruit  abundantly  were 
taken  away  ;  for  from  these,  according  to  the 
flesh,  were  Christ  and  the  apostles  enabled  to 
bring  forth  fruit.  But  now  these  are  no  longer 
useful  for  bringing  forth  fruit.  For  all  things 
which  have  a  beginning  in  time  must  of  course 
have  an  end  in  time  also. 

2.  Since,  then,  the  law  originated  with  Moses, 
it  terminated  with  John  as  a  necessary  conse- 
quence. Christ  had  come  to  fulfil  it :  where- 
fore "  the  law  and  the  prophets  were "  with 
them  "  until  John."  ^  And  therefore  Jerusalem, 
taking  its  commencement  from  David,^  and  ful- 
filling its  own  times,  must  have  an  end  of  legis- 
lation ^  when  the  new  covenant  was  revealed. 
For  God  does  all  things  by  measure  and  in 
order ;  nothing  is  unmeasured  with  Him,  be- 
cause nothing  is  out  of  order.  Well  spake  he, 
who  said  that  the  unmeasurable  Father  was 
Himself  subjected  to  measure  in  the  Son;  for 
the  Son  is  the  measure  of  the  Father,  since  He 
also  comprehends  Him.  But  that  the  adminis- 
tration of  them  (the  Jews)  was  temporary,  Esaias 
says  :  "  And  the  daughter  of  Zion  shall  be  left 
as  a  cottage  in  a  vineyard,  and  as  a  lodge  in  a 
garden  of  cucumbers."  5  And  when  shall  these 
things  be  left  behind  ?  Is  it  not  when  the  fruit 
shall  be  taken  away,  and  the  leaves  alone  shall 
be  left,  which  now  have  no  power  of  producing 
fruit  ? 

3.  But  why  do  we  speak  of  Jerusalem,  since, 
indeed,  the  fashion  of  the  whole  world  must  also 
pass  away,  when  the  time  of  its  disappearance 
has  come,  in  order  that  the  fruit  indeed  may  be 
gathered  into  the  garner,  but  the  chaff,  left  behind, 
may  be  consumed  by  fire  ?  "  For  the  day  of  the 
Lord  Cometh  as  a  burning  furnace,  and  all  sin- 
ners shall  be  stubble,  they  who  do  evil  things, 
and  the  day  shall  burn  them  up."  '^  Now,  who 
this  Lord  is  that  brings  such  a  day  about,  John 
the  Baptist  points  out,  when  he  says  of  Christ, 
"  He  shall  baptize  you  with  the  Holy  Ghost  and 
with  fire,  having  His  fan  in  His  hand  to  cleanse 
His  floor ;  and  He  will  gather  His  fruit  into  the 
garner,  but  the  chaff  He  will  burn  up  with  un- 
quenchable fire."  7  For  He  who  makes  the  chaff 
and  He  who  makes  the  wheat  are  not  different 
persons,  but  one  and  the  same,  who  judges  them, 


'  Isa.  xxvii.  6. 

2  Luke  xvi.  16. 

3  2  Sam.  V.  7,  where  David  is  described  as  taking  the  stronghold 
of  Zion  from  the  Jebusites. 

■♦The   text   fluctuates  between    "  legis   dationcm"    and   "  legis 
dationis."    We  have  followed  the  latter. 
5  Isa.  i.  8. 
*  Mai.  iv.  I. 
7  Matt.  iii.  11,  etc. 


that  is,  separates  them.  But  the  wheat  and  the 
chaff,  being  inanimate  and  irrational,  have  been 
made  such  by  nature.  But  man,  being  endowed 
with  reason,  and  in  this  respect  like  to  God, 
having  been  made  free  in  his  will,  and  with  power 
over  himself,  is  himself  the  cause  to  himself,  that 
sometimes  he  becomes  wheat,  and  sometimes 
chaff.  Wherefore  also  he  shall  be  justly  con- 
demned, because,  having  been  created  a  rational 
being,  he  lost  the  true  rationality,  and  living 
irrationally,  opposed  the  righteousness  of  God, 
giving  himself  over  to  every  earthly  spirit,  and 
serving  all  lusts ;  as  says  the  prophet,  "  Man, 
being  in  honour,  did  not  understand  :  he  was 
assimilated  to  senseless  beasts,  and  made  like  to 
them."** 

CHAP.    V. THE    AUTHOR    RETURNS  TO  HIS  FORMER 

ARGUMENT,  AND  SHOWS  THAT  THERE  WAS  BUT 
ONE  GOD  ANNOUNCED  BY  THE  LAW  AND  PROPHETS, 
WHOM  CHRIST  CONFESSES  AS  HIS  FATHER,  AND 
WHO,  THROUGH  HIS  WORD,  ONE  LIVING  GOD 
WITH  HIM,  MADE  HIMSELF  KNOWN  TO  MEN  IN 
BOTH    COVENANTS. 

1.  God,  therefore,  is  one  and  the  same,  who 
rolls  up  the  heaven  as  a  book,  and  renews  the 
face  of  the  earth ;  who  made  the  things  of  time 
for  man,  so  that  coming  to  maturity  in  them,  he 
may  produce  the  fruit  of  immortality  ;  and  who, 
through  His  kindness,  also  bestows  [upon  him] 
eternal  things,  "  that  in  the  ages  to  come  He 
may  show  the  exceeding  riches  of  His  grace  ;  "  ^ 
who  was  announced  by  the  law  and  the  prophets, 
whom  Christ  confessed  as  His  Father.  Now  He 
is  the  Creator,  and  He  it  is  who  is  God  over  all, 
as  Esaias  says,  "  I  am  witness,  saith  the  Lord 
God,  and  my  servant  whom  I  have  chosen,  that 
ye  may  know,  and  believe,  and  understand  that 
I  AM.  Before  me  there  was  no  other  God, 
neither  shall  be  after  me.  I  am  God,  and  be- 
sides me  there  is  no  Saviour.  I  have  pro- 
claimed, and  I  have  saved."  '°  And  again  :  "  I 
myself  am  the  first  God,  and  I  am  above  things 
to  come."  "  For  neither  in  an  ambiguous,  nor 
arrogant,  nor  boastful  manner,  does  He  say  these 
things  ;  but  since  it  was  impossible,  without  God, 
to  come  to  a  knowledge  of  God,  He  teaches  men, 
through  His  Word,  to  know  God.  To  those, 
therefore,  who  are  ignorant  of  these  matters,  and 
on  this  account  imagine  that  they  have  dis- 
covered another  Father,  jusdy  does  one  say,  "  Ye 
do  err,  not  knowing  the  Scriptures,  nor  the  power 
of  God."  -^ 

2.  For  our  Lord  and  Master,  in  the  answer 
which  He  gave  to  the  Sadducees,  who  say  that 
there  is  no  resurrection,  and  who  do  therefore 

8  Ps.  xlix.  12. 

9  Eph.  ii.  7. 

'°  Isa.  xliii.  10,  etc. 
"  Isa.  xii.  4. 
'^  Matt.  xxii.  29. 


IREN^US   AGAINST   HERESIES. 


467 


dishonour  God,  and  lower  the  credit  of  the  law, 
did  both  indicate  a  resurrection,  and  reveal  God, 
saying  to  them,  "  Ye  do  err,  not  knowing  the 
Scriptures,  nor  the  power  of  God."  "  For, 
touching  the  resurrection  of  the  dead,"  He  says, 
"  have  ye  not  read  that  which  was  spoken  by 
God,  saying,  I  am  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob?"'  And  He 
added,  "  He  is  not  the  God  of  the  dead,  but  of 
the  living;  for  all  live  to  Him."  By  these  argu- 
ments He  unquestionably  made  it  clear,  that  He 
who  spake  to  Moses  out  of  the  bush,  and  de- 
clared Himself  to  be  the  God  of  the  fathers,  He 
is  the  God  of  the  living.  For  who  is  the  God  of 
the  living  unless  He  who  is  God,  and  above 
whom  there  is  no  other  God?  Whom  also 
Daniel  the  prophet,  when  Cyrus  king  of  the 
Persians  said  to  him, ''  Why  dost  thou  not  worship 
Bel?  "-  did  proclaim,  saying,  "  Because  I  do  not 
worship  idols  made  with  hands,  but  the  living 
God,  who  established  the  heaven  and  the  earth, 
and  has  dominion  over  all  flesh."  Again  did  he 
say,  "  I  will  adore  the  Lord  my  God,  because 
He  is  the  living  God."  He,  then,  who  was 
adored  by  the  prophets  as  the  living  God,  He  is 
the  God  of  the  living ;  and  His  Word  is  He  who 
also  spake  to  Moses,  who  also  put  the  Sadducees 
to  silence,  who  also  bestowed  the  gift  of  resur- 
rection, thus  reveahng  [both]  truths  to  those  who 
are  blind,  that  is,  the  resurrection  and  God  [in 
His  true  character].  For  if  He  be  not  the  God 
of  the  dead,  but  of  the  living,  yet  was  called  the 
God  of  the  fathers  who  were  sleeping,  they  do 
indubitably  live  to  God,  and  have  not  passed  out 
of  existence,  since  they  are  children  of  the  resur- 
rection. But  our  Lord  is  Himself  the  resurrection, 
as  He  does  Himself  declare,  "  I  am  the  resur- 
rection and  the  life."^  But  the  fathers  are  His 
children  ;  for  it  is  said  by  the  prophet :  "  Instead 
of  thy  fathers,  thy  children  have  been  made  to 
thee."+  Christ  Himself,  therefore,  together  with 
ijie  Father,  is  the  God  of  the  living,  who  spake 
to  Moses,  and  who  was  also  manifested  to  the 
fathers. 

3.  And  teaching  this  very  thing.  He  said  to 
the  Jews  :  "  Your  father  Abraham  rejoiced  that 
he  should  see  my  day ;  and  he  saw  it,  and  was 
glad."  5  What  is  intended?  "Abraham  be- 
lieved God,  and  it  was  imputed  unto  him  for 
righteousness."  "^  In  the  first  place,  [he  believed] 
that  He  was  the  maker  of  heaven  and  earth, 
the  only  God ;  and  in  the  next  place,  that  He 
would  make  his  seed   as   the   stars  of  heaven. 


'  Matt.  xxii.  29,  etc.;  Ex.  iii.  6. 

2  In  the  Septuagint  and  Vulgate  versions,  this  story  constitutes  the 
fourteenth  chapter  of  the  book  of  Daniel.  It  is  not  extant  in  Hebrew, 
and  has  therefore  been  removed  to  the  Apocr>-pha,  in  the  Anglican 
canon  [the  Greek  and  St.  Jerome'sJ  of  Scripture,  under  the  title  of 
"  Bel  and  the  Dragon." 

3  John  xi.  25. 
*  Ps.  xlv.  17. 

S  John  viii.  56. 
'  Rom.  iv.  3. 


This  is  what  is  meant  by  Paul,  [when  he  says,] 
"as  lights  in  the  world."  ^  Righteously,  there- 
fore, having  left  his  earthly  kindred,  he  followed 
the  Word  of  God,  walking  as  a  pilgrim  with  the 
Word,  that  he  might  [afterwards]  have  his  abode 
with  the  Word. 

4.  Righteously  also  the  apostles,  being  of  the 
race  of  Abraham,  left  the  ship  and  their  father, 
and  followed  the  Word.  Righteously  also  do 
we,  possessing  the  same  faith  as  Abraham,  and 
taking  up  the  cross  as  Isaac  did  the  wood,*^ 
follow  Him.  For  in  Abraham  man  had  learned 
beforehand,  and  had  been  accustomed  to  follow 
the  Word  of  God.  For  Abraham,  according  to 
his  faith,  followed  the  command  of  the  Word  of 
God,  and  with  a  ready  mind  delivered  up,  as  a 
sacrifice  to  God,  his  only-begotten  and  beloved 
son,  in  order  that  God  also  might  be  pleased  to 
offer  up  for  all  his  seed  His  own  beloved  and 
only-begotten  Son,  as  a  sacrifice  for  our  redemp- 
tion. 

5.  Since,  therefore,  Abraham  was  a  prophet, 
and  saw  in  the  Spirit  the  day  of  the  Lord's  com- 
ing, and  the  dispensation  of  His  suffering,  through 
whom  both  he  himself  and  all  who,  following  the 
example  of  his  faith,  trust  in  God,  should  be 
saved,  he  rejoiced  exceedingly.  The  Lord, 
therefore,  was  not  unknown  to  Abraham,  whose 
day  he  desired  to  see ;  ^  nor,  again,  was  the 
Lord's  Father,  for  he  had  learned  from  the  A\'ord 
of  the  Lord,  and  believed  Him  ;  wherefore  it 
was  accounted  to  him  by  the  Lord  for  righteous- 
ness. For  faith  towards  God  justifies  a  man ; 
and  therefore  he  said,  "  I  will  stretch  forth  my 
hand  to  the  most  high  God,  who  made  the 
heaven  and  the  earth."  '°  All  these  truths,  how- 
ever, do  those  holding  perverse  opinions  en- 
deavour to  overthrow,  because  of  one  passage, 
which  they  certainly  do  not  understand  correctly. 

CHAP.      VI.  EXPLANATION     OF     THE     WORDS     OF 

CHRIST,  "NO  MAN  KNOWETH  THE  FATHER,  BUT 
THE  SON,"  ETC.';  WHICH  WORDS  THE  HERETICS 
MISINTERPRET.  PROOF  THAT,  BY  THE  FATHER 
REVEALING  THE  SON,  AND  BY  THE  SON  BEING 
REVEALED,  THE    FATHER   WAS    NEVER   UNKNOWN. 

I.  For  the  Lord,  revealing  Himself  to  His 
disciples,  that  He  Himself  is  the  Word,  who  im- 
parts knowledge  of  the  Father,  and  reproving  the 
Jews,  who  imagined  that  they  had  [the  knowl- 
edge of]  God,  while  they  nevertheless  rejected 
His  Word,  through  whom  God  is  made  known, 
declared,  "  No  man  knoweth  the  Son,  but  the 
Father ;  neither  knoweth  any  man  the  Father, 
save  the  Son,  and  he  to  whom  the  Son  has  willed 
to  reveal  [Him]."  "     Thus  hath  Matthew  set  it 


7  Phil.  ii.  15. 

8  Gen.  xxii.  6. 

9  John  viii.  56. 
'°  Gen.  xiv.  22. 

"  Matt.  xi.  27;  Luke  x.  2». 


468 


IRENi^US    AGAINST    HERESIES. 


down,  and  Luke  in  like  manner,  and  Mark  ■  the 
very  same  ;  for  John  omits  this  passage.  They, 
however,  who  would  be  wiser  than  the  apostles, 
write  [the  verse]  in  the  following  manner  :  "  No 
man  knetv  the  Father,  but  the  Son  ;  nor  the  Son, 
but  the  Father,  and  he  to  whom  the  Son  has 
willed  to  reveal  [Him]  \  "  and  they  explain  it  as 
if  the  true  God  were  known  to  none  prior  to  our 
Lord's  advent ;  and  that  God  who  was  announced 
by  the  prophets,  they  allege  not  to  be  the  Father 
of  Christ. 

2.  But  if  Christ  did  then  [only]  begin  to  have 
existence  when  He  came  [into  the  world]  as  man, 
and  [if]  the  Father  did  remember  [only]  in  the 
times  of  Tiberius  C?esar  to  provide  for  [the  wants 
of]  men,  and  His  Word  was  shown  to  have  not 
always  coexisted  with  His  creatures  ;  [it  may  be 
remarked  that]  neither  then  was  it  necessary 
thit  another  God  should  be  proclaimed,  but 
[rather]  that  the  reasons  for  so  great  carelessness 
and  neglect  on  His  part  should  be  made  the 
subject  of  investigation.  For  it  is  fitting  that  no 
such  question  should  arise,  and  gather  such 
strength,  that  it  would  indeed  both  change  God, 
and  destroy  our  faith  in  that  Creator  who  sup- 
ports us  by  means  of  His  creation.  For  as  we 
do  direct  our  faith  towards  the  Son,  so  also  should 
we  possess  a  firm  and  immoveable  love  towards 
the  Father.  In  his  book  against  Marcion,  Jus- 
tin ^  does  well  say :  "  I  would  not  have  believed 
the  Lord  Himself,  if  He  had  announced  any  other 
than  He  who  is  our  framer,  maker,  and  nour- 
isher.  But  because  the  only-begotten  Son  came 
to  us  from  the  one  God,  who  both  made  this 
world  and  formed  us,  and  contains  and  adminis- 
ters all  things,  summing  up  His  own  handiwork 
in  Himself,  my  faith  towards  Him  is  stedfast,  and 
my  love  to  the  Father  immoveable,  God  bestow- 
ing both  upon  us." 

3.  For  no  one  can  know  the  Father,  unless 
through  the  Word  of  God,  that  is,  unless  by  the 
Son  revealing  [Him]  ;  neither  can  he  have 
knowledge  of  the  Son,  unless  through  the  good 
pleasure  of  the  Father.  But  the  Son  performs 
the  good  pleasure  of  the  Father ;  for  the  Father 
.sends,  and  the  Son  is  sent,  and  comes.  And 
His  Word  knows  that  His  Father  is,  as  far  as 
regards  us,  invisible  and  infinite  ;  and  since  He 
cannot  be  declared  [by  any  one  else],  He  does 
Himself  declare  Him  to  us ;  and,  on  the  other 
hand,  it  is  the  Father  alone  who  knows  His  own 
Word.  And  both  these  truths  has  our  Lord 
declared.  Wherefore  the  Son  reveals  the  knowl- 
edge of  the  Father  through  His  own  manifesta- 


'  Not  now  to  be  found  in  Mark's  Gospel. 

^  Photius,  125,  makes  mention  of  Justin  Martyr's  work,  Adyoi  Kara. 
Map«iujio?.  See  also  Eusebius's  Ecclesiastical  History,  book  iv. 
c.  18,  where  this  passage  of  Irenaeus  is  quoted  [The  vast  importance 
of  Justin's  startlini»  remark  is  that  it  hinges  on  the  words  of  Christ 
Himself,  concerning  His  antecedents  and  notes  as  set  forth  in  the 
Scriptures,  St.  John  v.  30-39.] 


tion.  For  the  manifestation  of  the  Son  is  the 
knowledge  of  the  Father ;  for  all  things  are 
manifested  through  the  ^Vord.  In  order,  there- 
fore, that  we  might  know  that  the  Son  who  came 
is  He  who  imparts  to  those  believing  on  Him  a 
knowledge  of  the  Father,  He  said  to  His  disci- 
ples :  3  "  No  man  knoweth  the  Son  but  the 
Father,  nor  the  Father  but  the  Son,  and  those 
to  whomsoever  the  Son  shall  reveal  Him  ;  "  thus 
setting  Himself  forth  and  the  Father  as  He 
[really]  is,  that  we  may  not  receive  any  other 
Father,  except  Him  who  is  revealed  by  the  Son. 

4.  But  this  [Father]  is  the  Maker  of  heaven 
and  earth,  as  is  shown  from  His  words ;  and  not 
he,  the  false  father,  who  has  been  invented  by 
Marcion,  or  by  Valentinus,  or  by  Basilides,  or  by 
Carpocrates,  or  by  Simon,  or  by  the  rest  of  the 
"  Gnostics,"  falsely  so  called.  For  none  of  these 
was  the  Son  of  God ;  but  Christ  Jesus  our  Lord 
[was],  against  whom  they  set  their  teaching  in 
opposition,  and  have  the  daring  to  preach  an 
unknown  God.  But  they  ought  to  hear  [this] 
against  themselves  :  How  is  it  that  He  is  un- 
known, who  is  known  by  them  ?  for,  whatever  is 
known  even  by  a  few,  is  not  unknown.  But  the 
Lord  did  not  say  that  both  the  Father  and  the 
Son  could  not  be  known  at  all  (in  to  turn),  for 
in  that  case  His  advent  woifld  have  been  super- 
fluous. For  why  did  He  come  hither  ?  Was  it 
that  He  should  say  to  us,  "  Never  mind  seeking 
after  God  ;  for  He  is  unknown,  and  ye  shall  not 
find  Him ;  "  as  also  the  disciples  of  Valentinus 
falsely  declare  that  Christ  said  to  their  ^ons? 
But  this  is  indeed  vain.  For  the  Lord  taught  us 
that  no  man  is  capable  of  knowing  God,  unless 
he  be  taught  of  God ;  that  is,  that  God  cannot 
be  known  without  God :  but  that  this  is  the 
express  will  of  the  Father,  that  God  should  be 
known.  For  they  shall  know  ■*  Him  to  whomso- 
ever the  Son  has  revealed  Him. 

5.  And  for  this  purpose  did  the  Father  reveal 
the  Son,  that  through  His  instrumentality  He 
might  be  manifested  to  all,  and  might  receive 
those  righteous  ones  who  believe  in  Him  into 
incorruption  and  everlasting  enjoyment  (now,  to 
believe  in  Him  is  to  do  His  will)  ;  but  He  shall 
righteously  shut  out  into  the  darkness  whicii 
they  have  chosen  for  themselves,  those  who  do 
not  believe,  and  who  do  consequently  avoid  His 
light.  The  Father  therefore  has  revealed  Him- 
self to  all,  by  making  His  Word  visible  to  all ; 
and,  conversely,  the  Word  has  declared  to  all 
the  Father  and  the  Son,  since  He  has  become 
visible  to  all.  And  therefore  the  righteous 
judgment  of  God  [shall  fall]  upon  all  who,  like 


3  [A  most  emphatic  and  pregnant  text  which  Irenaeus  here  ex- 
pounds with  great  beauty.  I'he  reference  (St.  Matt.  xi.  27)  seems  to 
nave  been  inadvertently  omitted  in  this  place  where  the  repetition  is 
desirable.] 

*  The  ordinary  text  rcids  coguoscunt,  i.e.,  do  know;  but  Harvey 
thinks  it  should  be  the  future  —  cogtwscent. 


IREN^US   AGAINST   HERESIES. 


469 


others,  have  seen,  but  have  not,  like  others,  be- 
lieved. 

6.  For  by  means  of  the  creation  itself,  the 
Word  reveals  God  the  Creator ;  and  by  means 
of  the  world  [does  He  declare]  the  Lord  the 
Maker  of  the  world  j  and  by  means  of  the  for- 
mation [of  man]  the  Artificer  who  formed  him  ; 
and  by  the  Son  that  Father  who  begat  the  Son  : 
and  these  things  do  indeed  address  all  men  in 
the  same  manner,  but  all  do  not  in  the  same 
way  believe  them.  But  by  the  law  and  the 
prophets  did  the  Word  preach  both  Himself  and 
the  Father  alike  [to  all]  ;  and  all  the  people 
heard  Him  alike,  but  all  did  not  alike  believe. 
And  through  the  Word  Himself  who  had  been 
made  visible  and  palpable,  was  the  Father  shown 
forth,  although  all  did  not  equally  believe  in 
Him  ;  but  all  saw  the  Father  in  the  Son  :  for 
the  Father  is  the  invisible  of  the  Son,  but  the 
Son  the  visible  of  the  Father.  And  for  this 
reason  all  spake  with  Christ  when  He  was  present 
[upon  earth],  and  they  named  Him  God.  Yea, 
even  the  demons  exclaimed,  on  beholding  the 
Son  :  "  We  know  Thee  who  Thou  art,  the  Holy 
One  of  God."  '  And  the  devil  looking  at  Him, 
and  tempting  Him,  said  :  "  If  Thou  art  the  Son 
of  God  ;  "  ^  —  all  thus  indeed  seeing  and  speak- 
ing of  the  Son  and  the  Father,  but  all  not  be- 
lieving [in  them]. 

7.  For  it  was  fitting  that  the  truth  should 
receive  testimony  from  all,  and  should  become 
[a  means  of]  judgment  for  the  salvation  indeed 
of  those  who  believ'e,  but  for  the  condemnation 
of  those  who  believe  not ;  that  all  should  be 
fairly  judged,  and  that  the  faith  in  the  Father 
and  Son  should  be  approved  by  all,  that  is,  that 
it  should  be  established  by  all  [as  the  one  means 
of  salvation],  receiving  testimony  from  all,  both 
from  those  belonging  to  it,  since  they  are  its 
friends,  and  by  those  having  no  connection  with 
it,  though  they  are  its  enemies.  For  that  evi- 
dence is  true,  and  cannot  be  gainsaid,  which 
elicits  even  from  its  adversaries  striking  ^  testi- 
monies in  its  behalf;  they  being  convinced  with 
respect  to  the  matter  in  hand  by  their  own  plain 
contemplation  of  it,  and  bearing  testimony  to  it, 
as  well  as  declaring  it.-*  But  after  a  while  they 
break  forth  into  enmity,  and  become  accusers 
[of  what  they  had  approved],  and  are  desirous 
that  their  own  testimony  should  not  be  [regarded 
as]  true.  He,  therefore,  who  was  known,  was 
not  a  different  being  from  Him  who  declared, 
"  No  man  knoweth  the  Father,"  but  one  and 
the  same,  the  Father  making  all  things  subject 
to  Him  ;  while  He  received  testimony  from  all 


'  Mark  i.  24. 

-  Matt.  iv.  3;   Luke  iv.  3. 

3  Singula,  which  with  Massuet  we  here  understand  in  the  sense 
of  singularia. 

■*  Some,  instead  oi significantibus,  read  signautibus,  "  stamping 
it  as  true."  >■ 


that  He  was  very  man,  and  that  He  was  very 
God,  from  the  Father,  from  the  Spirit,  from 
angels,  from  the  creation  itself,  from  men,  from 
apostate  spirits  and  demons,  from  the  enemy, 
and  last  of  all,  from  death  itself.  But  the  Son, 
administering  all  things  for  the  Father,  works 
from  the  beginning  even  to  the  end,  and  without 
Him  no  man  can  attain  the  knowledge  of  God. 
For  the  Son  is  the  knowledge  of  the  Father ; 
but  the  knowledge  of  the  Son  is  in  the  Father, 
and  has  been  revealed  through  the  Son  ;  and 
this  was  the  reason  why  the  Lord  declared : 
"  No  man  knoweth  the  Son,  but  the  Father ; 
nor  the  Father,  save  the  Son,  and  those  to 
whomsoever  the  Son  shall  reveal  [Him]."5 
For  "shall  reveal"  was  said  not  with  reference 
to  the  future  alone,  as  if  then  [only]  the  Word 
had  begun  to  manifest  the  Father  when  He  was 
born  of  Mary,  but  it  applies  indifferently  through- 
out all  time.  For  the  Son,  being  present  with 
His  own  handiwork  from  the  beginning,  re\eals 
the  Father  to  all ;  to  whom  He  wills,  and  when 
He  wills,  and  as  the  Father  wills.  Wherefore, 
then,  in  all  things,  and  through  all  things,  there 
is  one  God,  the  Father,  and  one  Word,  and  one 
Son,  and  one  Spirit,  and  one  salvation  to  all 
who  believe  in  Him. 

CHAP.    VII. RECAPITUK'^TIOX    OF    THE    FOREGOING 

ARGUMENT,  SHOWING  THAT  ABRAHAM,  THROUGH 
THE  REVELATION  OF  THE  WORD,  KNEW  THE 
FATHER,  AND  THE  COMING  OF  THE  SON  OF 
GOD.  FOR  THIS  CAUSE,  HE  REJOICED  TO  SEE 
THE  DAY  OF  CHRIST,  WHEN  THE  PROMISES  MADE 
TO  HIM  SHOULD  BE  FULFILLED.  THE  FRUIT 
OF  THIS  REJOICING  HAS  FLOWED  TO  POSTERITY, 
VIZ.,  TO  THOSE  WHO  ARE  PARTAKERS  IN  THE 
FAITH  OF  ABRAHAM,  BUT  NOT  TO  THE  JEWS 
WHO    REJECT   THE   WORD    OF    GOD. 

I.  Therefore  Abraham  also,  knowing  the 
Father  through  the  Word,  who  made  heaven  and 
earth,  confessed  Him  to  be  God ;  and  having 
learned,  by  an  announcement  [made  to  him], 
that  the  Son  of  God  would  be  a  man  among 
men,  by  whose  advent  his  seed  should  be  as  the 
stars  of  heaven,  he  desired  to  see  that  day,  so 
that  he  might  himself  also  embrace  Christ ;  and, 
seeing  it  through  the  spirit  of  prophecy,  he 
rejoiced.^  Wherefore  Simeon  also,  one  of  his 
descendants,  carried  fully  out  the  rejoicing  of 
the  patriarch,  and  said  :  "  Lord,  now  lettest  Thou 
Thy  servant  depart  in  peace.  For  mine  eyes 
have  seen  Thy  salvation,  which  Thou  hast  pre- 


5  Matt.  xi.  27:  Luke  x.  22.  Harvey  obsenes  here,  that  "it  is 
remarkable  that  this  text,  having  been  correctly  quoted  a  short  time 
previously  in  accordance  with  the  received  Greek  text,  ui  ia-v  ^ouAr,- 
Ta?  o  vio!  a-noKakviiai.,  the  translator  now  not  only  uses  the  single 
verb  rez<elaverit,  but  says  pointedly  that  it  was  so  written  by  the 
venerable  author.  It  is  probable,  therefore,  that  the  previous  pas- 
sage has  been  made  to  harmonize  with  the  received  text  by  a  later 
hand;  with  which,  however,  the  Syriaclorm  agrees. 

*  Gen.  xvii.  17. 


470 


IREN^US   AGAINST    HERESIES. 


pared  before  the  face  of  all  people  :  a  light  for 
the  revelation  of  the  Gentiles,"  and  the  glory  of 
the  people  Israel."  ^  And  the  angels,  in  like 
manner,  announced  tidings  of  great  joy  to  the 
shepherds  who  were  keeping  watch  by  night.^ 
Moreover,  Mary  said,  "  My  soul  doth  magnify 
the  Lord,  and  my  spirit  hath  rejoiced  in  God 
my  salvation  ;  "  '*  —  the  rejoicing  of  Abraham 
descending  upon  those  who  sprang  from  him,  — 
those,  namely,  who  were  watching,  and  who  be- 
held Christ,  and  believed  in  Him  ;  while,  on  the 
other  hand,  there  was  a  reciprocal  rejoicing  which 
passed  backwards  from  the  children  to  Abraham, 
who  did  also  desire  to  see  the  day  of  Christ's  com- 
ing. Rightly,  then,  did  our  Lord  bear  witness 
to  him,  saying,  "  Your  father  Abraham  rejoiced 
to  see  my  day ;  and  he  saw  it,  and  was  glad." 

2.  For  not  alone  upon  Abraham's  account 
did  He  say  these  things,  but  also  that  He  might 
point  out  how  all  who  have  known  God  from 
the  beginning,  and  have  foretold  the  advent  of 
Christ,  have  received  the  revelation  from  the  Son 
Himself;  who  also  in  the  last  times  was  made 
visible  and  passable,  and  spake  with  the  human 
race,  that  He  might  from  the  stones  raise  up 
children  unto  Abraham,  and  fulfil  the  promise 
which  God  had  given  him,  and  that  He  might 
make  his  seed  as  the  stars  of  heaven, 5  as  John 
the  Baptist  says  :  "  For  God  is  able  from  these 
stones  to  raise  up  children  unto  Abraham."  ^ 
Now,  this  Jesus  did  by  drawing  us  off  from  the 
religion  of  stones,  and  bringing  us  over  from 
hard  and  fruitless  cogitations,  and  establishing 
in  us  a  faith  like  to  Abraham.  As  Paul  does 
also  testify,  saying  that  we  are  children  of  Abra- 
ham because  of  the  similarity  of  our  faith,  and 
the  promise  of  inheritance.'' 

3.  He  is  therefore  one  and  the  same  God, 
who  called  Abraham  and  gave  him  the  promise. 
But  He  is  the  Creator,  who  does  also  through 
Christ  prepare  lights  in  tlie  world,  [namely] 
those  who  believe  from  among  the  Gentiles. 
And  He  says,  "  Ye  are  the  light  of  the  world  ;  "  ^ 
that  is,  as  the  stars  of  heaven.  Him,  therefore,  I 
have  rightly  shown  to  be  known  by  no  man,  unless 
by  the  Son,  and  to  whomsoever  the  Son  shall 
reveal  Him.  But  the  Son  reveals  the  Father  to 
all  to  whom  He  wills  that  He  should  be  known  ; 
and  neither  without  the  goodwill  of  the  Father, 
nor  without  the  agency  of  the  Son,  can  any  man 
know  God.  Wherefore  did  the  Lord  say  to  His 
disciples,  "  I  am  the  way,  the  truth,  and  the  life  : 
and  no  man  cometh  unto  the  Father  but  by  Me. 
If  ye  had  known  Me,  ye  would  have  known  My 


'  The  text  has  oculoruiii,  probably  by  mistake  iox populorum. 

2  Liikc  ii.  29,  etc. 

3  Luke  ii.  8. 

*  l.iike  i.  46. 

5  Ocn.  XV.   5. 

6  Matt.  iii.  9. 

7  Kom.  iv.  12;  Gal.  iv.  a8. 

*  Matt.  V.  14. 


Father  also  :  and  from  henceforth  ye  have  both 
known  Him,  and  have  seen  Him."  ^  From  these 
words  it  is  evident,  that  He  is  known  by  the 
Son,  that  is,  by  the  Word. 

4.  Therefore  have  the  Jews  departed  from 
God,  in  not  receiving  His  Word,  but  imagining 
that  they  could  know  the  Father  [apart]  by 
Himself,  without  the  Word,  that  is,  without  the 
Son  ;  they  being  ignorant  of  that  God  who  spake 
in  human  shaj^e  to  Abraham, '°  and  again  to 
Moses,  saying,  "  I  have  surely  seen  the  affliction 
of  My  people  in  Egypt,  and  I  have  come  down 
to  deliver  them."  "  For  the  Son,  who  is  the 
Word  of  God,  arranged  these  things  beforehand 
from  the  beginning,  the  Father  being  in  no  want 
of  angels,  in  order  that  He  might  call  the  crea- 
tion into  being,  and  form  man,  for  whom  also 
the  creation  was  made  ;  nor,  again,  standing  in 
need  of  any  instrumentality  for  the  framing  of 
created  things,  or  for  the  ordering  of  those 
things  which  had  reference  to  man ;  while,  [at 
the  same  time,]  He  has  a  vast  and  unspeakable 
number  of  servants.  For  His  offspring  and  His 
similitude  '-  do  minister  to  Him  in  every  respect ; 
that  is,  the  Son  and  the  Holy  Spirit,  the  Word 
and  Wisdom  ;  whom  all  the  angels  serve,  and 
to  whom  they  are  subject.  Vain,  therefore,  are 
those  who,  because  of  that  declaration,  "  No 
man  knoweth  the  Father,  but  the  Son,"  '^  do 
introduce  another  unknown  Father. 

CHAP.     VIII. VAIN     ATTEMFre     OF     MARCION     AND 

HIS  FOLLOWERS,  WHO  EXCLUDE  ABRAHAM  FROM 
THE  SALVATION  BESTOWED  BY  CHRIST,  WHO 
LIBERATED  NOT  ONLY  ABRAHAM,  BUT  THE  SEED 
OF  ABRAHAM,  BY  FULFILLING  AND  NOT  DESTROY- 
ING THE  LAW  WHEN  HE  HE.ALED  ON  THE  SAB- 
BATH-DAY. 

I.  Vain,  too,  is  [the  effort  of]  Marcion  and 
his  followers  when  they  [seek  to]  exclude  Abra- 
ham from  the  inheritance,  to  whom  the  Spirit 
through  many  men,  and  now  by  Paul,  bears  wit- 
ness, that  "  he  believed  God,  and  it  was  imputed 
unto  him  for  righteousness."  '■*  And  the  Lord 
[also  bears  witness  to  him,]  in  the  first  place, 
indeed,  by  raising  up  children  to  him  from  the 
stones,  and  making  his  seed  as  the  stars  of 
heaven,  saying,  "  They  shall  come  from  the  east 
and  from  the  west,  from  the  nortli  and  from  the 
south,  and  shall  recline  with  Abraham,  and  Isaac, 
and  Jacob  in  the  kingdom  of  heaven ;  "  '5  and 
then  again  by  saying  to  the  Jews,  "  When  ye 
shall  see  Abraham,  and  "Isaac,  and  Jacob,  and  all 
the  prophets  in  the  kingdom  of  heaven,  but  you 

9  John  xiv.  6,  7. 
'0  Gen.  xviii.  i. 
"  Ex.  iii.  7,  8. 

'-  Massuet  here  observes,  that  the  fathers  called  the  Holy  Spirit 
the  similitude  of  the  Son. 
13  Matt.  xi.  27;   Luke  x.  22. 
'■♦  Kom.  iv   3. 
'5  Malt.  viii.  11. 


IREN^US   AGAINST    HERESIES. 


471 


yourselves  cast  out."  '  This,  then,  is  a  clear 
point,  that  those  who  disallow  his  salvation,  and 
frame  the  idea  of  another  God  besides  Him  who 
made  the  promise  to  Abraham,  are  outside  the 
kingdom  of  God,  and  are  disinherited  from  [the 
gift  of]  incorruption,  setting  at  naught  and  blas- 
pheming God,  who  introduces,  through  Jesus 
Christ,  Abraham  to  the  kingdom  of  heaven,  and 
his  seed,  that  is,  the  Ghurch,  upon  which  also 
is  conferred  the  adoption  and  the  inheritance 
promised  to  Abraham. 

2.  For  the  Lord  vindicated  Abraham's  pos- 
terity by  loosing  them  from  bondage  and  calling 
them  to  salvation,  as  He  did  in  the  case  of  the 
woman  whom  He  healed,  saying  openly  to  those 
who  had  not  faith  like  Abraham,  "  Ye  hypocrites,^ 
doth  not  each  one'  of  you  on  the  Sabbath-days 
loose  his  ox  or  his  ass,  and  lead  him  away  to 
watering?  And  ought  not  this  woman,  being  a 
daughter  of  Abraham,  whom  Satan  hath  bound 
these  eighteen  years,  be  loosed  from  this  bond 
on  the  Sabbath-days  ?"  3  It  is  clear,  therefore, 
that  He  loosed  and  vivified  those  who  believe  in 
Him  as  Abraham  did,  doing  nothing  contrary  to 
the  law  when  He  healed  upon  the  Sabbath-day. 
For  the  law  did  not  prohibit  men  from  being 
healed  upon  the  Sabbaths  ;  [on  the  contrary,] 
it  even  circumcised  them  upon  that  day,  and 
gave  command  that  the  offices  should  be  per- 
formed by  the  priests  for  the  people  ;  yea,  it  did 
not  disallow  the  healing  even  of  dumb  animals. 
Both  at  Siloam  and  on  frequent  subsequent  •♦  oc- 
casions, did  He  perform  cures  upon  the  Sabbath  ; 
and  for  this  reason  many  used  to  resort  to  Him 
on  the  Sabl)ath-days.  For  the  law  commanded 
them  to  abstain  from  every  servile  work,  that  is, 
from  all  grasping  after  wealth  which  is  procured 
by  trading  and  by  other  worldly  business  ;  but 
it  exhorted  them  to  attend  to  the  exercises  of 
the  soul,  which  consist  in  reflection,  and  to  ad- 
dresses of  a  beneficial  kind  for  their  neighbours' 
benefit.  And  therefore  the  Lord  reproved  those 
who  unjustly  blamed  Him  for  having  healed  upon 
the  Sabbath-days.  For  He  did  not  make  void, 
but  fulfilled  the  law,  by  performing  the  offices 
of  the  high  priest,  propitiating  God  for  men,  and 
cleansing  the  lepers,  healing  the  sick,  and  Him- 
self suffering  death,  that  exiled  man  might  go 
forth  from  condemnation,  and  might  return  with- 
out fear  to  his  own  inheritance. 

3.  And  again,  the  law  did  not  forbid  those 
who  were  hungry  on  the  Sabbath-days  to  take 
food  lying  ready  at  hand  :  it  did,  however,  forbid 
them  to  reap  and  to  gather  into  the  barn.  And 
therefore  did  the  Lord  say  to  those  who  were 
blaming  His  disciples  because  they  plucked  and 


'  Luke  xiii.  28. 

2  Harvey  prefers  the  singular  —  "  hypocrite." 

3  Luke  xiii.  15,  16. 

^  The  text  here  is  rather  uncertain.     Harvey's  conjectural  reading 
jf  et  jam  for  etiant  has  been  followed. 


ate  the  ears  of  corn,  rubbing  them  in  their  hands, 
"  Have  ye  not  read  this,  what  David  did,  when 
himself  was  an  hungered ;  how  he  went  into  the 
house  of  God,  and  ate  the  shew-bread,  and  gave 
to  those  who  were  with  him  ;  which  it  is  not 
lawful  to  eat,  but  for  the  priests  alone  ?  "  5  justify- 
ing His  disciples  by  the  words  of  the  law,  and 
pointing  out  that  it  was  lawful  for  the  priests  to 
act  freely.  For  David  had  been  appointed  a 
priest  by  God,  although  Saul  persecuted  him. 
For  all  the  righteous  possess  the  sacerdotal  rank.^ 
And  all  the  ai)ostles  of  the  Lord  are  priests,  who 
do  inherit  here  neither  lands  nor  houses,  but 
serve  God  and  the  altar  continually.  Of  whom 
Moses  also  says  in  Deuteronomy,  when  blessing 
Levi,  "  Who  said  unto  his  father  and  to  his 
mother,  I  have  not  known  thee  ;  neither  did  he 
acknowledge  his  brethren,  and  he  disinherited 
his  own  sons  :  he  kept  Thy  commandments,  and 
observed  Thy  covenant."  ^  But  who  are  they 
that  have  left  father  and  mother,  and  have  said 
adieu  to  all  their  neighbours,  on  account  of  the 
word  of  God  and  His  covenant,  unless  the  dis- 
ciples of  the  Lord  ?  Of  whom  again  Moses  says, 
"  They  shall  have  no  inheritance,  for  the  Lord 
Himself  is  their  inheritance."  ^  And  again,  "The 
priests  the  Levites  shall  have  no  part  in  the  whole 
tribe  of  Levi,  nor  substance  with  Israel ;  their 
substance  is  the  offerings  {fructifications)  of  the 
Lord :  these  shall  they  eat."  9  Wherefore  also 
Paul  says,  "  I  do  not  seek  after  a  gift,  but  I  seek 
after  fruit."  '°  To  His  disciples  He  said,  who 
had  a  priesthood  of  the  Lord,"  to  whom  it  was 
lawful  when  hungry  to  eat  the  ears  of  corn,'^  "  For 
the  workman  is  worthy  of  his  meat."  '^  And  the 
priests  in  the  temple  profaned  the  Sabbath,  and 
were  blameless.  Wherefore,  then,  were  they 
blameless?  Because  when  in  the  temple  they 
were  not  engaged  in  secular  affairs,  but  in  the 
service  of  the  Lord,  fulfilling  the  law,  but  not 
going  beyond  it,  as  that  man  did,  who  of  his  owti 
accord  carried  dry  wood  into  the  camp  of  God, 
and  was  justly  stoned  to  death. '-^  "  For  every  tree 
that  bringeth  not  forth  good  fruit  shall  be  hewn 
down,  and  cast  into  the  fire  ;"  's  and  "whosoever 
shall  defile  the  temple  of  God,  him  shall  God 
defile.'"^ 


5  Luke  vi.  3,  4. 

6  This  clause  is  differently  quoted  by  Antonius  Melissa  and  John 
Damascenus,  thus:  Ila?  /SatriAcus  Siicaio?  iepaTiK))^  i\fi  rd^iy,  i  e., 
Every  righteous  king  possesses  a  priestly  order.  Comp.  i  Pet. 
ii.  5,  9.  [And  with  St.  Peter's  testimony  to  the  priesthood  of  the 
laity,  compare  the  same  under  the  lavk'.  Ex.  .\ix.  6.  The  Western 
Church  has  recognised  the  "  Episcopate  ab  e.rtra"  of  sovereigns; 
while,  in  the  East,  it  has  grown  into  Ctesaropapistn.^ 

7  Deut.  xxxiii.  9. 

8  Num.  xviii.  20. 

9  Dent,  xviii.  i. 
10  Phil.  iv.  17. 

I'  Literally,  "  the  Lord's  Levitical  substance"  —  Domini  Leviti- 
cam  substantiam. 

•-  Literally,  "  to  take  food  from  seeds." 

■3  Matt.  X.  10. 

'*  Num.  XV.  32,  etc. 

'5  Matt.  iii.  10. 

^^  I  Coi.  iii.  17. 


472 


IREN^US   AGAINST    HERESIES. 


CHAP.  IX. THERE  IS  BUT  ONE  AUTHOR,  AND  ONE 

END  TO  BOTH  COVENANTS. 

I.  All  things  therefore  are   of  one  and    the 
same  substance,  that  is,  from  one  and  the  same 
God  ;  as  also  the  Lord  says  to   the    disciples  : 
"  Therefore  every  scribe,  which  is  instructed  unto 
the  kingdom  of  heaven,  is  like  unto  a  man  that 
is  an  householder,  which  bringeth  forth  out  of 
his  treasure  things  new  and  old."  '     He  did  not 
teach  that  he  who  brought  forth  the  old  was  one, 
and  he  that  brought  forth  the  new,  another ;  but 
that  they  were  one  and  the  same.    For  the  Lord 
is  the  good  man  of  the  house,  who  rules  the  en- 
tire house  of  His  Father;  and  who  delivers  a 
law  suited  both  for  slaves  and  those  who  are  as 
yet  undisciplined ;  and  gives  fitting  precepts  to 
those   that   are   free,    and   have    been  justified 
by  faith,  as  well  as  throws  His  own  inheritance 
open  to  those  that  are  sons.    And  He  called  His 
disciples  "  scribes  "  and  "  teachers  of  the  king- 
dom of  heaven ;  "  of  whom  also  He  elsewhere 
says  to  the  Jews  :  "  Behold,  I  send  unto  you  wise 
men,  and  scribes,  and  teachers ;    and  some  of 
them  ye  shall  kill,  and  persecute  from  city  to 
city."  -     Now,  without  contradiction,  He  means 
by  those  things  which  are  brought  forth  from  the 
treasure  new  and  old,  the  two  covenants;  the 
old,  that  giving  of  the   law  which   took   place 
formerly;  and  He  points  out  as  the  new,  that 
manner  of  life  required  by  the  Gospel,  of  which 
David  says,  "Sing  unto  the  Lord  a  new  song ;  "  ^ 
and  Esaias,  "  Sing  unto  the  Lord  a  new  hymn. 
His  beginning  {initium),  His  name  is  glorified 
from  the  height  of  the  earth  :  they  declare  His 
powers  in  the  isles."  ^    And  Jeremiah  says  :  "  Be- 
hold, I  will  make  a  new  covenant,  not  as  I  made 
with    your   fathers  "  s    in    Mount    Horeb.      But 
one  and  the  same  householder  produced  both 
covenants,  the  Word  of  God,  our  Lord  Jesus 
Christ,    who    spake    with    both    Abraham    and 
Moses,  and  who  has  restored  us  anew  to  liberty, 
and    has    multiplied    that   grace  which    is   from 
Himself. 

2.  He  declares :  "  For  in  this  place  is  One 
greater  than  the  temple."^  But  [the  words] 
greater  and  less  are  not  applied  to  those  things 
which  have  nothing  in  common  between  them- 
selves, and  are  of  an  opposite  nature,  and  mutu- 
ally repugnant ;  but  are  used  in  the  case  of  those 
of  the  same  substance,  and  which  possess  proper- 
ties in  common,  but  merely  differ  in  number  and 
size  ;  such  as  water  from  water,  and  light  from 
light,  and  grace  from  grace.  Greater,  therefore, 
is  that  legislation  which  has  been  given  in  order  to 
liberty  than  that  given  in  order  to  bondage  ;  and 


'  Matt.  xiii.  52. 

2  Matt,  xxiii.  34. 

3  Ps.  xcvi.  I. 

*  Isa.  xlii.  10,  quoted  from  memory. 

5  Jer.  xxxi.  31. 

6  Matt.  xii.  6. 


therefore  it  has  also  been  diffused,  not  through- 
out one  nation  [only],  but  over  the  whole  world. 
For  one  and  the  same  Lord,  who  is  greater  than 
the  temple,  greater  than  Solomon,  and  greater 
than  Jonah,  confers  gifts  upon  men,  that  is.  His 
own  presence,  and  the  resurrection  from  the  dead  ; 
but  He  does  not  change  God,  nor  proclaim  an- 
other Father,  but  that  very  same  one,  who  alway:, 
has  more  to  measure  out  to  those  of  His  house- 
hold. And  as  their  love  towards  God  increases, 
He  bestows  more  and  greater  [gifts]  ;  as  also 
the  Lord  said  to  His  disciples  :  "  Ye  shall  see 
greater  things  than  these."  ^  And  Paul  declares  : 
"  Not  that  I  have  already  attained,  or  that  I  am 
justified,  or  already  have  been  made  perfect. 
For  we  know  in  part,  and  we  prophesy  in  part ; 
but  when  that  which  is  perfect  has  come,  the 
things  which  are  in  part  shall  be  done  away."  "^ 
As,  therefore,  when  that  which  is  perfect  is  come, 
we  shall  not  see  another  Father,  but  Him  whom 
we  now  desire  to  see  (for  "  blessed  are  the  pure 
in  heart :  for  they  shall  see  God  "  9)  ;  neither 
shall  we  look  for  another  Christ  and  Son  of  God, 
but  Him  who  [was  born]  of  the  Virgin  Mary, 
who  also  suffered,  in  whom  too  we  trust,  and 
whom  we  love  ;  as  Esaias  says  :  "  And  they  shall 
say  in  that  day,  Behold  our  Lord  God,  in  whom 
we  have  trusted,  and  we  have  rejoiced  in  our 
salvation ;  "  '°  and  Peter  says  in  his  Epistle  : 
"  Whom,  not  seeing,  ye  love  ;  in  whom,  though 
now  ye  see  Him  not,  ye  have  believed,  ye  shall 
rejoice  with  joy  unspeakable  ;  "  "  neither  do  we 
receive  another  Holy  Spirit,  besides  Him  who  is 
with  us,  and  who  cries,  "  Abba,  Father ;  "  '^  and 
we  shall  make  increase  in  the  very  same  things 
[as  now],  and  shall  make  progress,  so  that  no 
longer  through  a  glass,  or  by  means  of  enigmas, 
but  face  to  face,  we  shall  enjoy  the  gifts  of 
God ;  —  so  also  now,  receiving  more  than  the 
temple,  and  more  than  Solomon,  that  is,  the  ad- 
vent of  the  Son  of  God,  we  have  not  been 
taught  another  God  besides  the  Framer  and  the 
Maker  of  all,  who  has  been  pointed  out  to  us 
from  the  beginning ;  nor  another  Christ,  the  Son 
of  God,  besides  Him  who  was  foretold  by  the 
prophets. 

3.  For  the  new  covenant  having  been  known 
and  preached  by  the  prophets.  He  who  was  to 
carry  it  out  according  to  the  good  pleasure  of 
the  Father  was  also  preached,  having  been  re- 
vealed to  men  as  God  pleased  ;  that  they  might 
always  make  progress  through  believing  in  Him, 
and   by  means   of  the   [successive]    covenants, 


'  John  i.  50. 

8  These  words  of  Scripture  are  cjuoled  by  memory  from  Phil.  iii. 
12,  I  Cor.  iv.  4,  and  xiii.  9,  10.  It  is  remarkable  that  the  second  is 
incorporated  with  the  preceding  in  a  similar  way,  in  the  ancient  Italic 
version  known  as  the  St.  Germain  copy. 

9  Matt.  V.  8. 
'°  Isa.  XXV.  y. 
"  I  Pet.  i.  8. 

'2  Rom.  viii.  15. 


IREN^US   AGAINST   HERESIES. 


473 


should  gradually  attain  to  perfect  salvation.'    For 
there   is   one  salvation  and  one  God ;    but  the 
precepts  which  form  the  man  are  numerous,  and 
the  steps  which  lead  man  to  God  are  not  a  few. 
It  is  allowable  for  an  earthly  and  temporal  king, 
though  he  is  [but]  a  man,' to  grant  to  his  sub- 
jects greater  advantages  at  times  :  shall  not  this 
then  be  lawful  for  God,  since  He  is   [ever]   the 
same,  and  is  always  willing  to  confer  a  greater 
[degree  of]  grace  upon  the  human  race,  and  to 
honour  continually  with   many  gifts    those  who 
please  Him?     But  if  this  be  to  make  progress, 
[namely,]   to    find    out  another  Father  besides 
Him  who  was  preached  from  the  beginning ;  and 
again,  besides  him  who  is  imagined  to  have  been 
discovered  in  the  second   place,  to  find  out  a 
third  other,  —  then  the  progress  of  this  man  will 
consist  in  his  also  proceeding  from  a  third  to  a 
fourth ;    and    from    this,  again,  to   another  and 
another:    and   thus   he  who    thinks   that   he  is 
always    making    progress    of  such    a   kind,  will 
never  rest  in  one  God.     For,  being  driven  away 
from  Him  who  truly  is  [God],  and  being  turned 
backwards,  he  shall  be  for  ever  seeking,  yet  shall 
never  find  out  God  ;  ^  but  shall  continually  swim 
in  an  abyss  without  limits,  unless,  being  converted 
by  repentance,  he  return  to  the  place  from  which 
he  had  been  cast  out,  confessing  one  God,  the 
Father,  the  Creator,  and  believing  [in  Him]  who 
was  declared  by  tl^e  law  and  the  prophets,  who 
was  borne  witness  to  by  Christ,  as  He  did  Him- 
self declare    to  those  who  were   accusing   His 
disciples  of  not  observing  the  tradition  of  the 
elders  :  "  AVhy  do  ye  make  void  the  law  of  God 
by   reason    of  your  tradition?     For  God   said. 
Honour  thy  father  and  mother  ;  and,  Whosoever 
curseth  father  or  mother,  let  him  die  the  death." ^ 
And  again.  He   says  to  them   a  second  time  : 
'•  And  ye  have  made  void  the  word  of  God  +  by 
reason  of  your  tradition ;  "  Christ  confessing  in 
the  plainest  maaner  Him  to  be  Father  and  God, 
who  said  in  the  law,  "Honour  thy  father  and 
mother ;  that  it  may  be  well  with  thee."  s     For 
the  true  God  did  confess  the  commandment  of 
the  law  as  the  word  of  God,  and  called  no  one 
else  God  besides  His  own  Father. 


CHAP.  X.  —  THE  OLD  TESTAMENT  SCRIPTURES,  AND 
THOSE  WRITTEN  BY  MOSES  IN  PARTICULAR,  DO 
EVERYWHERE  MAKE  MENTION  OF  THE  SON  OF 
GOD,  AND    FORETELL    HIS    ADVENT    AND   PASSION. 


This  IS  in  accordance  with  Harvey's  text  — "  Maturescere  pro- 
lectum  salutis.  Grabe,  however,  reads,  "  Maturescere  prefectum 
salutis:  making  this  equivalent  to  "ad  prefectam  sahitem  "  In 
most  MSS  "profectum"  and"  prefectum"  would  be  written  alike 
i  he  same  word  ("  profectus")  occurs  again  almost  immediately,  with 
an  evident  reference  to  and  comparison  with  this  clause. 

^  2  Tim.  iii.  7. 

3  Matt.  XV.  3,  4. 

.■*  Another  variation  from  the  textus  rcceitus  borne  out  by  the 
Codex  Lezas,  and  some  ancient  versions. 

5  Ex.  XX.  12,  LXX. 


FROM    THIS    FACT    IT    FOLLOWS   THAT  THEY  WERE 
INSPIRED    BY   ONE   AND   THE   SAME   GOD, 

I.  Wherefore    also   John   does    appropriately 
relate  that  the    Lord   said   to    the   Jews :    "  Ye 
search  the  Scriptures,  in  which  ye  think  ye  have 
eternal  life ;  these  are  they  which  testify  of  me. 
And  ye  are  not  willing  to  come  unto  Me,  that  ye 
may  have  life."<^     How  therefore  did  the  Scrip- 
tures testify  of  Him,  unless  they  were  from  one 
and   the  same  Father,  instructing  men  before- 
hand as  to  the  advent  of  His  Son,  and  foretelling 
the  salvation  brought  in  by  Him  ?     "  For  if  ye 
had  believed  Moses,  ye  would  also  have  believed 
Me  ;  for  he  wrote  of  Me  ;  "  7  [saying  this,]  no 
doubt,   because  the  Son  of  God  is  implanted 
everywhere  throughout  his  writings  :  at  one  time, 
indeed,  speaking  with  Abraham,  when  about  to 
eat  with  him  ;  at  another  time  with  Noah,  giving 
to  him  the  dimensions  [of  the  ark]  •  at  another, 
inquiring  after  Adam  ;  at  another,  bringing  do\\'n 
judgment  upon  the  Sodomites  ;  and  again,  when 
He  becomes  visible,'^  and  directs  Jacob  on  his 
journey,  and  speaks  with  Moses  from  the  bush.9 
And  it  would  be  endless  to  recount  [the  occa- 
sions] upon  which  the  Son  of  God  is  shown  forth 
by  Moses.     Of  the  day  of  His  passion,  too,  he 
was  not   ignorant;    but   foretold    Him,   after  a 
figurative  manner,  by  the   name  given   to    the 
passover ; '°  and  at  that  very  festival,  which  had 
been  proclaimed  such  a  long  time  previously  by 
Moses,  did  our  Lord   suffer,  thus  fulfilling  the 
passover.     And   he  did   not   describe   the   day 
only,  but  the  place  also,  and  the  time  of  day  at 
which  the  sufferings  ceased,"  and  the  sign  of  the 
setting  of  the  sun,  saying :    "  Thou  mayest  not 
sacrifice  the    passover  within  any  other  of  thy 
cities  which  the  Lord  God  gives  thee  ;  but  in 
the  place  which  the  Lord  thy  God  shall  choose 
that  His  name  be  called  on  there,  thou  shalt 
sacrifice  the  passover  at  even,  towards  the  setting 
of  the  sun."  '^ 

2,  And  already  he  had  also  declared  His 
advent,  saying,  "  There  shall  not  fail  a  chief  in 
Judah,  nor  a  leader  from  his  loins,  until  He 
come  for  whom  it  is  laid  up,  and  He  is  the  hope 
of  the  nations ;  binding  His  foal  to  the  vine,  and 
His  ass's  colt  to  the  creeping  ivy.  He  shall 
wash  His  stole  in  wine,  and  His  upper  garment 


^  John  V.  39,  40. 
'  John  V.  46. 

8  See  Gen.  xviii.  13  and  xxxi.  11,  etc.  There  is  an  allusion  here 
to  a  favourite  notion  among  the  Fathers,  derived  from  Philo  the  Jew, 
that  the  name  Israel  was  compounded  from  the  three  Hebrew  words 

/X    nX"^    il^'Ni  i.e.,  "  the  man  seeing  God." 

9  Ex.  iii.  4,  etc. 

'°  Feuardent  infers  with  great  probability  from  this  passage,  that 
Irensus,  like  Tertullian  and  others  of  the  Fathers,  connected  the  word 
Pascha  with  n-ao-xeir,  to  suffer.  [The  LXX.  constantly  giving  colour 
to  early  Christian  ideas  in  this  manner,  they  concluded,  perhaps,  that 
such  coincidences  were  designed  The  LXX.  were  credited  witli  a 
sort  of  inspiration,  as  we  learn  from  our  author.] 

"  Latin,  "  et  e.xtremitatem  temporum." 

12  Deut.  xvi.  5,  6. 


474 


IREN^US   AGAINST   HERESIES. 


in  the  blood  of  the  grape  ;  His  eyes  shall  be 
more  joyous  than  wine,"  and  His  teeth  whiter 
than  milk."^  For,  let  those  who  have  the 
reputation  of  investigating  everything,  inquire 
at  what  time  a  prince  and  leader  failed  out  of 
Judah,  and  who  is  the  hope  of  the  nations,  who 
also  is  the  vine,  what  was  the  ass's  colt  [referred 
to  as]  His,  what  the  clothing,  and  what  the  eyes, 
what  the  teeth,  and  wliat  the  wine,  and  thus  let 
them  investigate  every  one  of  the  points  men- 
tioned ;  and  they  shall  find  that  there  was  none 
other  announced  than  our  Lord,  Christ  Jesus. 
Wherefore  Moses,  when  chiding  the  ingratitude 
of  the  people,  said,  "  Ye  infatuated  people,  and 
unwise,  do  ye  thus  requite  the  Lord?"^  And 
again,  he  indicates  that  He  who  from  the  begin- 
ning founded  and  created  them,  the  Word,  who 
also  redeems  and  vivifies  us  in  the  last  times,  is 
shown  as  hanging  on  the  tree,  and  they  will  not 
believe  on  Him.  For  he  says,  "And  thy  life 
shall  be  hanging  before  thine  eyes,  and  thou  wilt 
not  believe  thy  life."  '^  And  again,  "  Has  not 
this  same  one  thy  Father  owned  thee,  and  made 
thee,  and  created  thee  ?  "  s 


CHAP.    XI. THE    OLD    PROPHETS     AND     RIGHTEOUS 

MEN  KNEW  BEFOREHAND  OF  THE  ADVENT  OF 
CHRIST,  AND  EARNESTLY  DESIRED  TO  SEE  AND 
HEAR  HIM,  HE  REVEALING  HIMSELF  IN  THE 
SCRIPTURES  BY  THE  HOLY  GHOST,  AND  WITH- 
OUT ANY  CHANGE  IN  HIMSELF,  ENRICHING  MEN 
DAY  BY  DAY  WITH  BENEFITS,  BUT  CONFERRING 
THEM  IN  GREATER  ABUNDANCE  ON  LATER  THAN 
ON    FORMER    GENERATIONS. 

I.  But  that  it  was  not  only  the  prophets  and 
many  rigliteous  men,  who,  foreseeing  through  the 
Holy  Spirit  His  advent,  prayed  that  they  might 
attain  to  that  period  in  which  they  should  see 
their  Lord  face  to  face,  and  hear  His  words,  the 
Lord  has  made  manifest,  when  He  says  to  His 
disciples,  "  Many  prophets  and  righteous  men 
have  desired  to  see  those  things  which  ye  see, 
and  have  not  seen  them  ;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them."  *^  In 
what  way,  then,  did  they  desire  both  to  hear  and 
to  see,  unless  they  had  foreknowledge  of  His  fu- 
ture advent  ?  But  how  could  they  have  foreknown 
it,  unless  they  had  previously  received  foreknowl- 
edge from  Himself  ?  And  how  do  the  Scriptures 
testify  of  Him,  unless  all  things  had  ever  been 
revealed  and  shown  to  believers  by  one  and  the 
same  God  through  the  Word ;  He  at  one  time 


_'  ITie  Latin  is,  "  laetifici  oculi  ejus  a  vino,"  the  Hebrew  method 
of  indicating  comparison  being  evidently  imitated. 

2  Gen.  xlix.  IO-I2,  LXX. 

3  Deut.  xxxii.  6. 

*  Deut.  xxviii.  66.  Tertullian,  Cyprian,  and  other  early  Fathers, 
agree  witlj  Ircnaeus  in  his  exposition  of  this  text. 

5  Deut.  xxxii.  6.  "Owned  thee,"  i.e.,  following  the  meaning  of 
the  Hebrew,  "  owned  thee  by  generation." 

*>  Matt.  xiii.  17. 


conferring  with  His  creature,  and  at  another  pro- 
pounding His  law  ;  at  one  time,  again,  reproving, 
at  another  exhorting,  and  then  setting  free  His 
servant,  and  adopting  him  as  a  son(/;7  filiu7)i)  ; 
and,  at  the  proper  time,  bestowing  an  incorrupti- 
ble inheritance,  for  the  purpose  of  bringing  man 
to  perfection?  For  He  formed  him  for  growth 
and  increase,  as  the  Scripture  says  :  "  Increase 
and  multiply."  ? 

2.  And  in  this  respect  God  differs  from  man, 
that  God  indeed  makes,  but  man  is  made ;  and 
truly.  He  who  makes  is  always  the  same  ;  but 
that  which  is  made  must  receive  both  beginning, 
and  middle,  and  addition,  and  increase.  And 
God  does  indeed  create  after  a  skilful  manner, 
while,  [as  regards]  man,  he  is  created  skilfully. 
God  also  is  truly  perfect  in  all  things.  Himself 
equal  and  similar  to  Himself,  as  He  is  all  light, 
and  all  mind,  and  all  substance,  and  the  fount  of 
all  good;  but  man  receives  advancement  and 
increase  towards  God.  For  as  God  is  always 
the  same,  so  also  man,  when  found  in  God,  shall 
always  go  on  towards  God.  For  neither  does 
God  at  any  time  cease  to  confer  benefits  upon, 
or  to  enrich  man  ;  nor  does  man  ever  cease  from 
receiving  the  benefits,  and  being  enriched  by 
God.  For  the  receptacle  of  His  goodness,  and 
the  instrument  of  His  glorification,  is  the  man 
who  is  grateful  to  Him  that  made  him ;  and 
again,  the  receptacle  of  His  just  judgment  is  the 
ungrateful  man,  who  both  despises  his  Maker 
and  is  not  subject  to  His  Word  ;  who  has  promised 
that  He  will  give  very  much  to  those  always 
bringing  forth  fruit,  and  more  [and  more]  to 
those  who  have  the  Lord's  money.  "  Well  done," 
He  says,  "  good  and  faithful  servant :  because 
thou  hast  been  faithful  in  little,  I  will  appoint 
thee  over  many  things ;  enter  thou  into  the  joy 
of  thy  Lord."  ^  The  Lord  Himself  thus  promises 
very  much. 

3.  As,  therefore.  He  has  promised  to  give  very 
much  to  those  who  do  now  bring  forth  fruit,  ac- 
cording to  the  gift  of  His  grace,  but  not  accord- 
ing to  the  changeableness  of  "  knowledge  ;  "  for 
the  Lord  remains  the  same,  and  the  same  Father 
is  revealed ;  thus,  therefore,  has  the  one  and  the 
same  Lord  granted,  by  means  of  His  advent,  a 
greater  gift  of  grace  to  those  of  a  later  period, 
than  what  He  had  granted  to  those  under  the 
Old  Testament  dispensation.  For  they  indeed 
used  to  hear,  by  means  of  [His]  sen-ants,  that 
the  King  would  come,  and  they  rejoiced  to  a 
certain  extent,  inasmuch  as  they  hoped  for  His 
coming ;  but  those  who  have  beheld  Him  actu- 
ally present,  and  have  obtained  liberty,  and  been 
made  partakers  of  His  gifts,  do  possess  a  greater 
amount  of  grace,  and  a  higher  (legree  of  exulta- 
tion, rejoicing  because  of  the  King's  arrival :  as 


7  Gen.  i.  28. 

*  Matt.  XXV.  21,  etc. 


IREN/EUS   AGAINST    HERESIES. 


475 


also  David  says,  "  My  soul  shall  rejoice  in  the 
Lord  ;  it  shall  be  glad  in  His  salvation."  '  And 
for  this  cause,  upon  His  entrance  into  Jerusalem, 
all  those  who  were  in  the  way  -  recognised  David 
their  king  in  His  sorrow  of  soul,  and  spread  their 
garments  for  Him,  and  ornamented  the  way  with 
green  boughs,  crying  out  with  great  joy  and  glad- 
ness, "  Hosanna  to  the  Son  of  David  ;  blessed 
is  He  that  cometh  in  the  name  of  the  Lord  : 
hosanna  in  the  highest."  ^  But  to  the  envious 
wicked  stewards,  who  circumvented  those  under 
them,  and  ruled  over  those  that  had  no  great  in- 
telligence,-* and  for  this  reason  were  unwilling 
that  the  king  should  come,  and  who  said  to  Him, 
"  Hearest  thou  what  these  say?"  did  the  Lord 
reply,  "  Have  ye  never  read,  Out  of  the  mouths 
of  babes  and  sucklings  hast  Thou  perfected 
praise?"  5  —  thus  pointing  out  that  what  had 
been  declared  by  David  concerning  the  Son  of 
God,  was  accomplished  in  His  own  person  ;  and 
indicating  that  they  were  indeed  ignorant  of  the 
meaning  of  the  Scripture  and  the  dispensation 
of  God  ;  but  declaring  that  it  was  Himself  who 
was  announced  by  the  prophets  as  Christ,  whose 
name  is  praised  in  all  the  earth,  and  who  perfects 
praise  to  His  Father  from  the  mouth  of  babes 
and  sucklings  ;  wherefore  also  His  glory  has  been 
raised  above  the  heavens. 

4.  If,  therefore,  the  self-same  person  is  present 
who  was  announced  by  the  prophets,  our  Lord 
Jesus  Christ,  and  if  His  advent  has  brought  in  a 
fuller  [measure  of]  grace  and  greater  gifts  to 
those  who  have  received  Him,  it  is  plain  that 
the  Father  also  is  Himself  the  same  who  was 
proclaimed  by  the  prophets,  and  that  the  Son, 
on  His  coming,  did  not  spread  the  knowledge 
of  another  Father,  but  of  the  same  who  was 
preached  from  the  beginning ;  from  whom  also 
He  has  brought  down  liberty  to  those  who,  in  a 
lawful  manner,  and  with  a  willing  mind,  and  with 
all  the  heart,  do  Him  service  ;  whereas  to  scof- 
fers, and  to  those  not  subject  to  God,  but  who 
follow  Outward  purifications  for  the  praise  of  men 
(which  observances  had  been  given  as  a  type  of 
future  things,  —  the  law  typifying,  as  it  were,  cer- 
tain things  in  a  shadow,  and  delineating  eternal 
things  by  temporal,  celestial  by  terrestrial),  and 
to  those  who  pretend  that  they  do  themselves 
observe  more  than  what  has  been  prescribed,  as 
if  preferring  their  own  zeal  to  God  Himself,  while 
within  they  are  full  of  hypocrisy,  and  covetous- 
ness,  and  all  wickedness,  —  [to  such]  has  He  as- 
signed everlasting  perdition  by  cutting  them  off 
from  life. 


'    Ps.    XXXV.   Q. 

-  Or,  "  all  those  who  were  in  the  umy  qf  David"  —  oiit}ics  qui 
erant  in  7'id  David,  in  dolore  animee  cognovericnt  sjtu>n  regent. 

3  Matt.  xxi.  8. 

■*  The  Latin  text  is  ambiguous:  "  dominabantur  eorum,  quibus 
ratio  non  constabat."  The  rendering  may  be,  "  and  ruled  over  those 
things  with  respect  to  which  it  was  not  right  that  they  should  do  so." 

s  Matt.  xxi.  16;  Ps.  viii.  3. 


CHAP.  XII.  —  IT  CLEARLY  APPEARS  THAT  THERE 
WAS  BUT  ONE  AUTHOR  OF  BOTH  THE  OLD  AND 
THE  NEW  LAW,  FROM  THE  FACT  THAT  CHRIST 
CONDEMNED  TRADITIONS  AND  CUSTOMS  REPUG- 
NANT TO  THE  FORMER,  WHILE  HE  CONFIRMED 
ITS  MOST  IMPORTANT  PRECEFl'S,  AND  TAUGHT 
THAT  HE  WAS  HIMSELF  THE  END  OF  IHE 
MOSAIC   LAW. 

1.  For  the  tradition  of  the  elders  themselves, 
which  they  pretended  to  observe  from  the  law, 
was  contrary  to  the  law  given  by  Moses.  Where- 
fore also  Esaias  declares  :  "  Thy  dealers  mix  the 
wine  with  water,"  ^  showing  that  the  elders  were 
in  the  habit  of  mingling  a  watered  tradition  with 
the  simple  command  of  God ;  that  is,  they  set 
up  a  spurious  law,  and  one  contrary  to  the  [true] 
law  ;  as  also  the  Lord  made  plain,  when  He  said 
.to  them,  "  Why  do  ye  transgress  the  command- 
ment of  God,  for  the  sake  of  your  tradition?  "  7 
For  not  only  by  actual  transgression  did  they  set 
the  law  of  God  at  nought,  mingling  the  wine  with 
water ;  but  they  also  set  up  their  own  law  in 
opposition  to  it,  which  is  termed,  even  to  the 
present  day,  the  pharisaical.  In  this  [law]  they 
suppress  certain  things,  add  others,  and  inter- 
pret others,  again,  as  they  think  proper,  which 
their  teachers  use,  each  one  in  particular ;  and 
desiring  to  uphold  these  traditions,  they  were 
unwilling  to  be  subject  to  the  law  of  God, 
which  prepares  them  for  the  coming  of  Christ. 
But  they  did  even  blame  the  Lord  for  healing 
on  the  Sabbath-days,  which,  as  I  have  already 
observed,  the  law  did  not  prohibit.  For  they 
did  themselves,  in  one  sense,  perform  acts  of 
healing  upon  the  Sabbath-day,  when  they  cir- 
cumcised a  man  [on  that  day]  ;  but  they  did  not 
blame  themselves  for  transgressing  the  command 
of  God  through  tradition  and  the  aforesaid 
Pharisaical  law,  and  for  not  keeping  the  com- 
mandment of  the  law,  which  is  the  love  of  God. 

2.  But  that  this  is  the  first  and  greatest 
commandment,  and  that  the  next  [has  respect 
to  love]  towards  our  neighbour,  the  Lord  has 
taught,  when  He  says  that  the  entire  law  and 
the  prophets  hang  upon  these  two  command- 
ments. Moreover,  He  did  not  Himself  bring 
down  [from  heaven]  any  other  commandment 
greater  than  this  one,  but  renewed  this  very 
same  one  to  His  disciples,  when  He  enjoined 
them  to  love  God  with  all  their  heart,  and  others 
as  themselves.  But  if  He  had  descended  from 
another  Father,  He  never  would  have  made  use 
of  the  first  and  greatest  commandment  of  the 
law ;  but  He  would  undoubtedly  have  endeav- 
oured by  all  means  to  bring  down  a  greater  one 
than  this  from  the  perfect  Father,  so  as  not  to 
make  use  of  that  which  had  been  given  by  the 


6  Isa.  i.  22. 

7  Matt.  XV.  3. 


4/6 


IREN.EUS   AGAINST   HERESIES. 


God  of  the  law.  And  Paul  in  like  manner  de- 
clares, "  Love  is  the  fulfilling  of  the  law  :  "  '  and 
[he  declares]  that  when  all  other  things  have 
been  destroyed,  there  shall  remain  "  faith,  hope, 
and  love  ;  but  the  greatest  of  all  is  love  ;  "  ^  and 
that  apart  from  the  love  of  God,  neither  knowl- 
edge avails  anything,^  nor  the  understanding  of 
mysteries,  nor  faith,  nor  prophecy,  but  that  with- 
out love  all  are  hollow  and  vain  ;  moreover,  that 
love  makes  man  perfect ;  and  that  he  who  loves 
God  is  perfect,  both  in  this  world  and  in  that 
which  is  to  come.  For  we  do  never  cease  from 
loving  God  ;  but  in  proportion  as  we  continue  to 
contemplate  Him,  so  much  the  more  do  we  love 
Him. 

3.  As  in  the  law,  therefore,  and  in  the  Gospel 
[Ukewise],  the  first  and  greatest  commandment 
is,  to  love  the  Lord  God  with  the  whole  heart, 
and  then  there  follows  a  commandment  like  to 
it,  to  love  one's  neighbour  as  one's  self;  the 
author  of  the  law  and  the  Gospel  is  shown  to  be 
one  and  the  same.  For  the  precepts  of  an  ab- 
solutely perfect  life,  since  they  are  the  same  in 
each  Testament,  have  pointed  out  [to  us]  the 
same  God,  who  certainly  has  promulgated  par- 
ticular laws  adapted  for  each ;  but  the  more 
prominent  and  the  greatest  [commandments], 
without  which  salvation  cannot  [be  attained].  He 
has  exhorted  [us  to  observe]  the  same  in  both. 

4.  The  Lord,  too,  does  not  do  away  with  this 
[God],  when  He  shows  that  the  law  was  not 
derived  from  another  God,  expressing  Himself 
as  follows  to  those  who  were  being  instructed 
by  Him,  to  the  multitude  and  to  His  disciples  : 
''  The  scribes  and  Pharisees  sit  in  Moses'  seat. 
All,  therefore,  whatsoever  they  bid  you  observe, 
that  observe  and  do  ;  but  do  not  ye  after  their 
works :  for  they  say,  and  do  not.  For  they 
bind  heavy  burdens,  and  lay  them  upon  men's 
shoulders ;  but  they  themselves  will  not  so  much 
as  move  them  with  a  finger."  •*  He  therefore 
did  not  throw  blame  upon  that  law  which  was 
given  by  Moses,  when  He  exhorted  it  to  be  ob- 
served, Jerusalem  being  as  yet  in  safety ;  but  He 
did  throw  blame  upon  those  persons,  because 
they  repeated  indeed  the  words  of  the  law,  yet 
were  without  love.  And  for  this  reason  were 
they  held  as  being  unrighteous  as  respects  God, 
and  as  respects  their  neighbours.  As  also  Isaiah 
says :  "  This  people  honoureth  Me  with  their 
lips,  but  their  heart  is  far  from  Me  :  howbeit  in 
vain  do  they  worship  Me,  teaching  the  doctrines 
and  the  commandments  of  men."  s  He  does 
not  call  the  law  given  by  Moses  commandments 
of  men,  but  the  traditions  of  the  elders  them- 
selves which  they  had  invented,  and  in  uphold- 


*  Rom.  xiii.  10. 
^  I  Cor.  xiii.  13. 
3  I  Cor.  xiii   2. 

*  Matt,  xxiii.  2-4. 
S  Isa.  xxix.  13. 


ing  which  they  made  the  law  of  God  of  none 
effect,  and  were  on  this  account  also  not  subject 
to  His  Word.  For  this  is  what  Paul  says  con- 
cerning these  men  :  "For  they,  being  ignorant  of 
God's  righteousness,  and  going  about  to  establish 
their  own  righteousness,  have  not  submitted  them- 
selves to  the  righteousness  of  God.  For  Christ 
is  the  end  of  the  law  for  righteousness  to  every 
one  that  believeth."  ^  And  how  is  Christ  the 
end  of  the  law,  if  He  be  not  also  the  final  cause 
of  it  ?  For  He  who  has  brought  in  the  end  has 
Himself  also  wrought  the  beginning;  and  it  is 
He  who  does  Himself  say  to  Moses,  "  I  have 
surely  seen  the  affliction  of  my  people  which  is 
in  Egypt,  and  I  have  come  down  to  deliver 
them  ;  "  7  it  being  customary  from  the  beginning 
with  the  Word  of  God  to  ascend  and  descend 
for  the  purpose  of  saving  those  who  were  in 
affliction. 

5.  Now,  that  the  law  did  beforehand  teach 
mankind  the  necessity  of  following  Christ,  He 
does  Himself  make  manifest,  when  He  replied 
as  follows  to  him  who  asked  Him  what  he  should 
do  that  he  might  inherit  eternal  life  :  "  If  thou 
wilt  enter  into  life,  keep  the  commandments."  '^ 
But  upon  the  other  asking  "  Which  ?  "  again  the 
Lord  replies ;  "  Do  not  commit  adultery,  do  not 
kill,  do  not  steal,  do  not  bear  false  witness,  hon- 
our father  and  mother,  and  thou  shalt  love  thy 
neighbour  as  thyself,"  —  setting  as  an  ascending 
series  {velut  gradus)  before  those  who  wished 
to  follow  Him,  the  precepts  of  the  law,  as  the 
entrance  into  life  ;  and  what  He  then  said  to 
one  He  said  to  all.  But  when  the  former  said, 
"All  these  have  I  done"  (and  most  likely  he 
had  not  kept  them,  for  in  that  case  the  Lord 
would  not  have  said  to  him,  "  Keep  the  com- 
mandments "),  the  Lord,  exposing  his  covetous- 
ness,  said  to  him,  "  If  thou  wilt  be  perfect,  go, 
sell  all  that  thou  hast,  and  distribute  to  the 
poor ;  and  come,  follow  me ; "  promising  to 
those  who  would  act  thus,  the  portion  belonging 
to  the  apostles  {apostolonim  partem').  And 
He  did  not  preach  to  His  followers  another  God 
the  Father,  besides  Him  who  was  proclaimed 
by  the  law  from  the  beginning  ;  nor  another  Son  ; 
nor  the  Mother,  the  enthymesis  of  the  ^on,  who 
existed  in  suffering  and  apostasy ;  nor  the  Ple- 
roma  of  the  thirty  /Eons,  which  has  been  proved 
vain,  and  incapable  of  being  believed  in ;  nor 
that  fable  invented  by  the  other  heretics.  But 
He  taught  that  they  should  obey  the  command- 
ments which  God  enjoined  from  the  beginning, 
and  do  away  with  their  former  covetousness  by 
good  works,  ">  and  follow  after  Christ.     But  that 


''  Rom.  X.  3,  4. 

7  Ex.  iii.  7,  8. 

8  Matt.  xix.  17,  18,  etc. 

9  Harvey  here  remarks :  "  In  a  theological  point  of  view,  it  should 
be  observed,  that  no  .saving  merit  is  ascribed  to  almsgiving:  it  is 
spoken  of  here  as  the  negation  of  the  vice  of  covetousness,  which  is 
wholly  inconsistent  with  the  state  of  salvation  to  which  we  are  called." 


IRENi^US   AGAINST   HERESIES. 


477 


possessions  distributed  to  the  poor  do  annul  for- 
mer covetoiisness,  Zaccheus  made  evident,  when 
he  said,  "  Behold,  the  half  of  my  goods  I  give 
to  the  poor ;  and  if  I  have  defrauded  any  one, 
I  restord"  fourfold,"  ' 

CHAP.  XIII. CHRIST  DID  NOT  ABROGATE  THE  NATU- 
RAL PRECEFrS  OF  THE  LAW,  BUT  RATHER  FUL- 
FILLED AND  EXTENDED  THEM.  HE  REMOVED  THE 
YOKE  AND  BONDAGE  OF  THE  OLD  LAW,  SO  THAT 
MANKIND,  BEING  NOW  SET  FREE,  MIGHT  SERVE 
GOD  WITH  THAT  TRUSTFUL  PIETV  WHICH  BECOM- 
ETH  SONS. 

I.  And  that  the  Lord  did  not  abrogate  the 
natural  [precepts]  of  the  law,  by  which  man  ^  is 
justified,  which  also  those  who  were  justified  by 
faith,  and  who  pleased  God,  did  observe  pre- 
vious to  the  giving  of  the  law,  but  that  He  ex- 
tended and  fulfilled  them,  is  shown  from  His 
words.  "  For,"  He  remarks,  "  it  has  been  said 
to  them  of  old  time.  Do  not  commit  adultery. 
But  I  say  unto  you.  That  every  one  who  hath 
looked  upon  a  woman  to  lust  after  her,  hath  com- 
mitted adultery  with  her  already  in  his  heart."  ^ 
And  again  :  "  It  has  been  said.  Thou  shalt  not 
kill.  But  I  say  unto  you,  Every  one  who  is  an- 
gry with  his  brother  without  a  cause,  shall  be 
in  danger  of  the  judgment."  *  And,  "  It  hath 
been  said.  Thou  shalt  not  forswear  thyself.  But 
I  say  unto  you,  Swear  not  at  all ;  but  let  your 
conversation  be,  Yea,  yea,  and  Nay,  nay."  5  And 
other  statements  of  a  like  nature.  For  all  these 
do  not  contain  or  imply  an  opposition  to  and 
an  overturning  of  the  [precepts]  of  the  past,  as 
Marcion's  followers  do  strenuously  maintain  ;  but 
[they  exhibit]  a  fulfilling  and  an  extension  of 
them,  as  He  does  Himself  declare :  "  Unless 
your  righteousness  shall  exceed  that  of  the 
scribes  and  Pharisees,  ye  shall  not  enter  into  the 
kingdom  of  heaven."  ^  For  what  meant  the  ex- 
cess referred  to  ?  In  the  first  place,  [we  must] 
believe  not  only  in  the  Father,  but  also  in  His 
Son  now  revealed ;  for  He  it  is  who  leads  man 
into  fellowship  and  unity  with  God.  In  the  next 
place,  [we  must]  not  only  say,  but  we  must  do  ; 
for  they  said,  but  did  not.  And  [we  must]  not 
only  abstain  from  evil  deeds,  but  even  from  the 
desires  after  them.  Now  He  did  not  teach  us 
these  things  as  being  opposed  to  the  law,  but  as 
fulfilling  the  law,  and  implanting  in  us  the  varied 
rigliteousness  of  the  law.  That  would  have  been 
contrary  to  the  law,  if  He  had  commanded  His 
disciples  to  do  anything  which  the  law  had  pro- 
hibited. But  this  which  He  did  command  — 
namely,  not  only  to  abstain  from  things  forbidden 


'  Luke  xix.  8. 

^  That  is,  as  Harvey  observes,  i/te  natural  man,  as  described  in 
Rom   ii.  27. 

i  Matt.  V.  27,  28. 
*  Matt.  V.  21,  22. 

5  Matt.  V.  33,  etc. 

6  Matt.  V.  20. 


by  the  law,  but  even  from  longing  after  them  — 
is  not  contrary  to  [the  law],  as  I  have  remarked, 
neither  is  it  the  utterance  of  one  destroying  the 
law,  but  of  one  fulfilling,  extending,  and  afford- 
ing greater  scope  to  it. 

2.  For  the  law,  since  it  was  laid  down  for 
those  in  bondage,  used  to  instruct  the  soul  by 
means  of  those  corporeal  objects  which  were  of 
an  external  nature,  drawing  it,  as  by  a  bond,  to 
obey  its  commandments,  that  man  might  learn 
to  serve  God.  But  the  Word  set  free  the  soul, 
and  taught  that  through  it  the  body  should  be 
willingly  purified.  Which  having  been  accom- 
plished, it  followed  as  of  course,  that  the  bonds 
of  slavery  should  be  removed,  to  which  man  had 
now  become  accustonied,  and  that  he  should 
follow  God  without  fetters  :  moreover,  that  the 
laws  of  liberty  should  be  extended,  and  subjec- 
tion to  the  king  increased,  so  that  no  one  who  is 
converted  should  appear  unworthy  to  Him  who 
set  him  free,  but  that  the  piety  and  obedience 
due  to  the  Master  of  the  household  should  be 
equally  rendered  both  by  servants  and  children ; 
while  the  children  possess  greater  confidence 
[than  the  servants],  inasmuch  as  the  working  of 
liberty  is  greater  and  more  glorious  than  that 
obedience  which  is  rendered  in  [a  state  of] 
slaver}'. 

3.  And  for  this  reason  did  the  Lord,  instead 
of  that  [commandment] ,  "  Thou  shalt  not  com- 
mit adultery,"  forbid  even  concupiscence  ;  and 
instead  of  that  which  runs  thus,  "  Thou  shalt 
not  kill,"  He  prohibited  anger ;  and  instead  of 
the  law  enjoining  the  giving  of  tithes,  [He  told 
us]  to  share  ^  all  our  possessions  with  the  poor  ; 
and  not  to  love  our  neighbours  only,  but  even 
our  enemies  ;  and  not  merely  to  be  liberal  givers 
and  bestowers,  but  even  that  we  should  present 
a  gratuitous  gift  to  those  who  take  away  our 
goods.  For  "  to  him  that  taketh  away  thy 
coat,"  He  says,  "  give  to  him  thy  cloak  also  ; 
and  from  him  that  taketh  away  thy  goods,  ask 
them  not  again ;  and  as  ye  would  that  men 
should  do  unto  you,  do  ye  unto  them  -."^  so 
that  we  may  not  grieve  as  those  who  are  unwill- 
ing to  be  defrauded,  but  may  rejoice  as  those 
who  have  given  willingly,  and  as  rather  conferring 
a  favour  upon  our  neighbours  than  yielding  to 
necessity.  "  And  if  any  one,"  He  says,  "  shall 
compel  thee  [to  go]  a  mile,  go  with  him  twain  ;  "  ^ 
so  that  thou  mayest  not  follow  him  as  a  slave, 
but  may  as  a  free  man  go  before  him,  showing 
thyself  in  all  things  kindly  disposed  and  useful 
to  thy  neighbour,  not  regarding  their  evil  inten- 
tions, but  performing  thy  kind  offices,  assimilat- 
ing thyself  to  the  Father,  "  who  maketh  His  sun 
to  rise  upon  the  evil  and  the  good,  and  sendeth 


7  Matt.  xix.  21. 
^  Luke  vi.  29-31, 
9  Matt.  V.  41, 


478 


IREN^US   AGAINST   HERESIES. 


rain  upon  the  just  and  unjust." '  Now  all  these 
[precepts] ,  as  I  have  already  observed,  were  not 
[the  injunctions]  of  one  doing  away  with  the 
law,  but  of  one  fulfilling,  extending,  and  widen- 
ing it  among  us ;  just  as  if  one  should  say,  that 
the  more  extensive  operation  of  liberty  implies 
that  a  more  complete  subjection  and  affection 
towards  our  Liberator  had  been  implanted  with- 
in us.  For  He  did  not  set  us  free  for  this  pur- 
pose, that  we  should  depart  from  Him  (no  one, 
indeed,  while  placed  out  of  reach  of  the  Lord's 
benefits,  has  power  to  procure  for  himself  the 
means  of  salvation),  but  that  the  more  we  re- 
ceive His  grace,  the  more  we  should  love  Him. 
Now  the  more  we  have  loved  Him,  the  more 
glory  shall  we  receive  from  Him,  when  we  are 
continually  in  the  presence  of  the  Father. 

4.  Inasmuch,  then,  as  all  natural  precepts  are 
common  to  us  and  to  them  (the  Jews),  they 
had  in  them  indeed  the  beginning  and  origin  ; 
but  in  us  they  have  received  growth  and  com- 
pletion. For  to  yield  assent  to  God,  and  to 
follow  His  Word,  and  to  love  Him  above  all, 
and  one's  neighbour  as  one's  self  (now  man  is 
neighbour  to  man),  and  to  abstain  from  every 
evil  deed,  and  all  other  things  of  a  like  nature 
which  are  common  to  both  [covenants],  do 
reveal  one  and  the  same  God.  But  this  is  our 
Lord,  the  Word  of  God,  who  in  the  first  instance 
certainly  drew  slaves  to  God,  but  afterwards  He 
set  those  free  who  were  subject  to  Him,  as  He 
does  Himself  declare  to  His  disciples  :  "  I  will 
not  now  call  you  servants,  for  the  servant  know- 
eth  not  what  his  lord  doeth  ;  but  I  have  called 
you  friends,  for  all  things  which  I  have  heard 
from  My  Father  I  have  made  known."  ^  For  in 
that  which  He  says,  "  I  will  not  now  call  you 
servants,"  He  indicates  in  the  most  marked 
manner  that  it  was  Himself  who  did  originally 
appoint  for  men  that  bondage  with  respect  to 
God  through  the  law,  and  then  afterwards  con- 
ferred upon  them  freedom.  And  in  that  He 
says,  "  For  the  servant  knoweth  not  what  his 
lord  doeth,"  He  points  out,  by  means  of  His 
own  advent,  the  ignorance  of  a  people  in  a 
servile  condition.  But  when  He  terms  His  dis- 
ciples "  the  friends  of  God,"  He  plainly  declares 
Himself  to  be  the  Word  of  God,  whom  Abra- 
ham also  followed  voluntarily  and  under  no 
compulsion  {sine  vinctiUs),  because  of  the  noble 
nature  of  his  faith,  and  so  became  "  the  friend 
of  God."  3  But  the  Word  of  God  did  not 
accept  of  the  friendship  of  Abraham,  as  though 
He  stood  in  need  of  it,  for  He  was  perfect  from 
the  beginning  ("  Before  Abraham  was,"  He  says, 
"  I  am  "  ^),  but  that  He  in  His  goodness  might 


'  Malt.  V.  45. 
^  John  XV.  15. 

*  Jas.  ii.  23. 

*  John  viii.  58. 


bestow  eternal  life  upon  Abraham  himself,  inas- 
much as  the  friendship  of  God  imparts  immor- 
tality to  those  who  embrace  it, 

CHAP.    XIV. IF   GOD    DEMANDS    OBEDIENCE     FROM 

MAN,  IF  HE  FORMED  MAN,  CALLED  HIM  AND 
PLACED  HIM  UNDER  LAWS,  IT  WAS  MERELY  FOR 
man's  welfare  ;  not  that  god  stood  in  NEED 
OF  MAN,  BUT  THAT  HE  GRACIOUSLY  CONFERRED 
UPON  M.AN  HIS  FAVOURS  IN  EVERY  POSSIBLE 
MANNER. 

I.  In  the  beginning,  therefore,  did  God  form 
Adam,  not  as  if  He  stood  in  need  of  man,  but 
that  He  might  have  [some  one]  upon  whom  to 
confer  His  benefits.  For  not  alone  antecedently 
to  Adam,  but  also  before  all  creation,  the  Word 
glorified  His  Father,  remaining  in  Him ;  and 
was  Himself  glorified  by  the  Father,  as  He  did 
Himself  declare,  "  Father,  glorify  Thou  Me  with 
the  glory  which  I  had  with  Thee  before  the 
world  was."  5  Nor  did  He  stand  in  need  of 
our  sendee  when  He  ordered  us  to  follow  Him ; 
but  He  thus  bestowed  salvation  upon  ourselves. 
For  to  follow  the  Saviour  is  to  be  a  partaker  of 
salvation,  and  to  follow  light  is  to  receive  light. 
But  those  who  are  in  light  do  not  themselves 
illumine  the  light,  but  are  illumined  and  re\'ealed 
by  it :  they  do  certainly  contribute  nothing  to  it, 
but,  receiving  the  benefit,  they  are  illumined  by 
the  light.  Thus,  also,  service  [rendered]  to 
God  does  indeed  profit  God  nothing,  nor  has 
God  need  of  human  obedience  ;  but  He  grants 
to  those  who  follow  and  serve  Him  life  and  in- 
corruption  and  eternal  glory,  bestowing  benefit 
upon  those  who  serve  [Him],  because  they  do 
serve  Him,  and  on  His  followers,  because  they 
do  follow  Him ;  but  does  not  receive  any  bene- 
fit from  them  :  for  He  is  rich,  perfect,  and  in 
need  of  nothing.  But  for  this  reason  does  God 
demand  sen-ice  from  men,  in  order  that,  since 
He  is  good  and  merciful.  He  may  benefit  those 
who  continue  in  His  service.  For,  as  much  as 
God  is  in  want  of  nothing,  so  much  does  man 
stand  in  need  of  fellowship  with  God.  For  this 
is  the  glory  of  man,  to  continue  and  remain 
permanently  in  God's  service.  Wherefore  also 
did  the  Lord  say  to  His  disciples,  "  Ye  have  not 
chosen  Me,  but  I  have  chosen  you  ;  "  ^  indicat- 
ing that  they  did  not  glorify  Him  when  they 
followed  Him ;  but  that,  in  following  the  Son  of 
God,  they  were  glorified  by  Him.  And  again, 
"  I  will,  that  where  I  am,  there  they  also  may 
be,  that  they  may  behold  My  glory ;  "  ^  not 
vainly  boasting  because  of  this,  but  desiring  that 
His  disciples  should  share  in  His  glory :  of 
whom  Esaias  also  says,  "  I  will  bring  thy  seed 
from  the  east,  and  will  gather   thee    from   the 


S  John  xvii.  5. 
*  John  XV.  '6. 
7  John  xvii.  24. 


IREN^US   AGAINST   HERESIES. 


479 


west ;  and  I  will  say  to  the  north,  Give  up ;  and 
to  the  south,  Keep  not  back  :  bring  My  sons 
from  far,  and  My  daughters  from  the  ends  of 
the  earth ;  all,  as  many  as  have  been  called  in 
My  name  :  for  in  My  glory  I  have  prepared, 
and  formed,  and  made  him."  '  Inasmuch  as, 
then,  "wheresoever  the  carcase  is,  there  shall 
also  the  eagles  be  gathered  together,"  ^  we  do 
participate  in  the  glory  of  the  Lord,  who  has 
both  formed  us,  and  prepared  us  for  this,  that, 
when  we  are  with  Him,  we  may  partake  of  His 
glory. 

2.  Thus  it  was,  too,  that  God  formed  man  at 
the  first,  because  of  His  munificence  ;  but  chose 
the  patriarchs  for  the  sake  of  their  salvation ; 
and  prepared  a  people  beforehand,  teaching  the 
headstrong  to  follow  God  ;  and  raised  up  proph- 
ets upon  earth,  accustoming  man  to  bear  His 
Spirit  [within  him],  and  to  hold  communion 
with  God  :  He  Himself,  indeed,  having  need  of 
nothing,  but  granting  communion  with  Himself 
to  those  who  stood  in  need  of  it,  and  sketching 
out,  like  an  architect,  the  plan  of  salvation  to 
those  that  pleased  Him.  And  He  did  Himself 
furnish  guidance  to  those  who  beheld  Him  not 
in  Egypt,  while  to  those  who  became  unruly  in 
the  desert  He  promulgated  a  law  very  suitable 
[to  their  condition].  Then,  on  the  people  who 
entered  into  the  good  land  He  bestowed  a  noble 
inheritance  ;  and  He  killed  the  fatted  calf  for 
those  converted  to  the  Father,  and  presented 
them  with  the  finest  robe.^  Thus,  in  a  variety 
of  ways.  He  adjusted  the  human  race  to  an 
agreement  with  salvation.  On  this  account  also 
does  John  declare  in  the  Apocalypse,  "  And  His 
voice  as  the  sound  of  many  waters."  -^  For  the 
Spirit  [of  God]  is  truly  [like]  many  waters, 
since  the  Father  is  both  rich  and  great.  And 
the  Word,  passing  through  all  those  [men],  did 
liberally  confer  benefits  upon  His  subjects,  by 
drawing  up  in  writing  a  law  adapted  and  appli- 
cable to  every  class  [among  them]. 

3.  Thus,  too.  He  imposed  upon  the  [Jewish] 
people  the  construction  of  the  tabernacle,  the 
building  of  the  temple,  the  election  of  the  Le- 
vites,  sacrifices  also,  and  oblations,  legal  moni- 
tions, and  all  the  other  service  of  the  law.  He 
does  Himself  truly  want  none  of  these  things, 
for  He  is  always  full  of  all  good,  and  had  in 
Himself  all  the  odour  of  kindness,  and  every 
perfume  of  sweet-smelling  savours,  even  before 
Moses  existed.  Moreover,  He  instructed  the 
people,  who  were  prone  to  turn  to  idols,  instruct- 
ing them  by  repeated  appeals  to  persevere  and 
to  serve  God,  calling  them  to  the  things  of  pri- 
mary importance  by  means  of  those  which  were 


'  Isa.  xliii.  5. 

2  Matt.  xxiv.  28. 

3  Luke  XV.  22,  23. 
*  Kev.  i.  15. 


secondary ;  that  is,  to  things  that  are  real,  by 
means  of  those  that  are  typical ;  and  by  things 
temporal,  to  eternal ;  and  by  the  carnal  to  the 
spiritual ;  and  by  the  earthly  to  the  heavenly ; 
as  was  also  said  to  Moses,  "  Thou  shalt  make  all 
things  after  the  pattern  of  those  things  which 
thou  sawest  in  the  mount."  5  For  during  forty 
days  He  was  learning  to  keep  [in  his  memorj'] 
the  words  of  G/od,  and  the  celestial  patterns,  and 
the  spiritual  images,  and  the  types  of  things  to 
come  ;  as  also  Paul  says  :  "  For  they  drank  of 
the  rock  which  followed  them  :  and  the  rock 
was  Christ." ''  And  again,  having  first  mentioned 
what  are  contained  in  the  law,  he  goes  on  to 
say :  "  Now  all  these  things  happened  to  them 
in  a  figure  ;  but  they  were  written  for  our  admo- 
nition, upon  whom  the  end  of  the  ages  is  come." 
For  by  means  of  types  they  learned  to  fear  God, 
and  to  continue  devoted  to  His  senice. 

CHAP.  XV. AT    FIRST    GOD    DEEMED  IT  SUFFICIENT 

TO  INSCRIBE  THE  NATURAL  LAW,  OR  THE  DEC- 
ALOGUE, UPON  THE  HEARTS  OF  MEN  ;  BUT 
AFTERWARDS  HE  FOUND  IT  NECESSARY  TO 
BRIDLE,  WITH  THE  YOKE  OF  THE  MOSAIC  LAW, 
THE  DESIRES  OF  THE  JEWS,  WHO  WERE  ABUS- 
ING THEIR  LIBERTY  j  AND  EVEN  TO  ADD  SOME 
SPECIAL  COMMANDS,  BECAUSE  OF  THE  HARD- 
NESS   OF   THEIR    HEARTS. 

I.  They  (the  Jews)  had  therefore  a  law,  a 
course  of  discipline,  and  a  prophecy  of  future 
things.  For  God  at  the  first,  indeed,  warning 
them  by  means  of  natural  precepts,  which  from 
the  beginning  He  had  implanted  in  mankind, 
that  is,  by  means  of  the  Decalogue  (which,  if 
any  one  does  not  observe,  he  has  no  salvation), 
did  then  demand  nothing  more  of  them.  As 
Moses  says  in  Deuteronomy,  "  These  are  all  the 
words  which  the  Lord  spake  to  the  whole  as- 
sembly of  the  sons  of  Israel  on  the  mount,  and 
He  added  no  more  ;  and  He  wrote  them  on  two 
tables  of  stone,  and  gave  them  to  me."  ?  For 
this  reason  [He  did  so],  that  they  who  are  will- 
ing to  follow  Him  might  keep  these  command- 
ments. But  when  they  turned  themselves  to 
make  a  calf,  and  had  gone  back  in  their  minds 
to  Eg}'pt,  desiring  to  be  slaves  instead  of  free- 
men, they  were  placed  for  the  future  in  a  state 
of  servitude  suited  to  their  wish,  —  [a  slavery] 
which  did  not  indeed  cut  them  off  from  God, 
but  subjected  them  to  the  yoke  of  bondage ; 
as  Ezekiel  the  prophet,  when  stating  the  reasons 
for  the  giving  of  such  a  law,  declares  :  ''  And 
their  eyes  were  after  the  desire  of  their  heart ; 
and  I  gave  them  statutes  that  were  not  good, 
and  judgments  in  which  they  shall  not  live."** 


5  Ex.  XXV.  40. 

6  I  Cor.  X.  II. 

7  Deut.  V.  22. 
^  Ezek.  XX.  24. 


48o 


IREN^US    AGAINST  HERESIES. 


Luke  also  has  recorded  that  Stephen,  who  was 
the  first  elected  into  the  diaconate  by  the  apos- 
tles,' and  who  was  the  first  slain  for  the  testimo- 
ny of  Christ,  spoke  regarding  Moses  as  follows  : 
"This  man  did  indeed  receive  the  command- 
ments of  the  living  God  to  give  to  us,  whom 
your  fathers  would  not  obey,  but  thrust  [Him 
from  them],  and  in  their  hearts  turned  back 
again  into  Egypt,  saying  unto  Aaron,  Make  us 
gods  to  go  before  us ;  for  we  do  not  know 
what  has  happened  to  [this]  Moses,  who  led 
us  from  the  land  of  Egypt.  And  they  made  a 
calf  in  those  days,  and  offered  sacrifices  to  the 
idol,  and  were  rejoicing  in  the  works  of  their 
own  hands.  But  God  turned,  and  gave  them 
up  to  worship  the  hosts  of  heaven ;  as  it  is 
written  in  the  book  of  the  prophets :  ^  O  ye 
house  of  Israel,  have  ye  offered  to  Me  sacrifices 
and  oblations  for  forty  years  in  the  wilderness  ? 
And  ye  took  up  the  tabernacle  of  Moloch,  and 
the  star  of  the  god  Remphan,^  figures  which  ye 
made  to  worship  them  ;  "  •*  pointing  out  plainly, 
that  the  law  being  such,  was  not  given  to  them 
by  another  God,  but  that,  adapted  to  their  con- 
dition of  servitude,  [it  originated]  from  the  very 
same  [God  as  we  worship].  Wherefore  also 
He  says  to  Moses  in  Exodus  :  "  I  will  send  forth 
My  angel  before  thee  ;  for  I  will  not  go  up  with 
thee,  because  thou  art  a  stiff-necked  people."  5 

2.  And  not  only  so,  but  the  Lord  also  showed 
that  certain  precepts  were  enacted  for  them  by 
Moses,  on  account  of  their  hardness  [of  heart], 
and  because  of  their  unwillingness  to  be  obe- 
dient, when,  on  their  saying  to  Him,  "  Why  then 
did  Moses  command  to  give  a  writing  of  divorce- 
ment, and  to  send  away  a  wife?"  He  said  to 
them,  "  Because  of  the  hardness  of  your  hearts 
he  permitted  these  things  to  you  ;  but  from  the 
beginning  it  was  not  so;"^  thus  exculpating 
Moses  as  a  faithful  servant,  but  acknowledging 
one  God,  who  from  the  beginning  made  male 
and  female,  and  reproving  them  as  hard-hearted 
and  disobedient.  And  therefore  it  was  that 
they  received  from  Moses  this  law  of  divorce- 
ment, adapted  to  their  hard  nature.  But  why 
say  I  these  things  concerning  the  Old  Testa- 
ment? For  in  the  New  also  are  the  apostles 
found  doing  this  very  thing,  on  the  ground 
which  has  been  mentioned,  Paul  plainly  declar- 
ing, But  these  things  I  say,  not  the  Lord."  ^ 
And  again  :  "  But  this  I  speak  by  permission, 
not  by  commandment."  **  And  again  :  "  Now, 
as  concerning  virgins,  I  have  no  commandment 


'  [Acts  vi.  3-7.     It  is  evident  that  the  laity  elected,  and  the 
apostles  ordained.  J 

*  Amos  V   25,  26. 

3  In  .iccordance  with  the  Codex  Bezae. 

*  Acts  vii    :(8,  etc. 

5  Ex.  xxxiii.  2,  3. 

6  Matt.  xix.  7,  8. 
1  I  Cor.  vii.  12. 

'  I  Cor.  vii.  6. 


from  the  Lord  ;  yet  I  give  my  judgment,  as  one 
that  hath  obtained  mercy  of  the  Lord  to  be 
faithful."  9  But  further,  in  another  place  he 
says  :  "  That  Satan  tempt  you  not  for  your  in- 
continence." '°  If,  therefore,  even  in  the  New 
Testament,  the  apostles  are  found  granting  cer- 
tain precepts  in  consideration  of  human  infirmity, 
because  of  the  incontinence  of  some,  lest  such 
persons,  having  grown  obdurate,  and  despairing 
altogether  of  their  salvation,  should  become 
apostates  from  God,  —  it  ought  not  to  be  won- 
dered at,  if  also  in  the  Old  Testament  the  same 
God  permitted  similar  indulgences  for  the  bene- 
fit of  His  ])eople,  drawing  them  on  by  means  of 
the  ordinances  already  mentioned,  so  that  they 
might  obtain  the  gift  of  salvation  through  them, 
while  they  obeyed  the  Decalogue,  and  being 
restrained  by  Him,  should  not  revert  to  idolatry, 
nor  apostatize  from  God,  but  learn  to  love  Him 
with  the  whole  heart.  And  if  certain  persons, 
because  of  the  disobedient  and  ruined  Israelites, 
do  assert  that  the  giver  {doctor)  of  the  law  was 
limited  in  power,  they  will  find  in  our  dispensa- 
tion, that  "many  are  called,  but  few  chosen  ;  "  " 
and  that  there  are  those  who  inwardly  are  wolves, 
yet  wear  sheep's  clothing  in  the  eyes  of  the 
world  (/oris)  ;  and  that  God  has  always  pre- 
served freedom,  and  the  power  of  self-govern- 
ment in  man,'-  while  at  the  same  time  He  issued 
His  own  exhortations,  in  order  that  those  who 
do  not  obey  Him  should  be  righteously  judged 
(condemned)  because  they  have  not  obeyed 
Him ;  and  that  those  who  have  obeyed  and 
believed  on  Him  should  be  honoured  with  im- 
mortality. 

CHAP.  XVI.  —  PERFECT  RIGHTEOUSNESS  WAS  CON- 
FERRED NEITHER  BY  CIRCUMCISION  NOR  BY  ANY 
OTHER  LEGAL  CEREMONIES.  THE  DECALOGUE, 
HO^^"EVER,  \\AS  NOT  CANCELLED  BY  CHRIST,  BUT 
IS  ALWAYS  IN  FORCE  :  MEN  WERE  NEVER  RE- 
LEASED   FROM    ITS   COMMANDMENTS. 

I.  Moreover,  we  learn  from  the  Scripture  itself, 
that  God  gave  circumcision,  not  as  the  completer 
of  righteousness,  but  as  a  sign,  that  the  race  of 
Abraham  might  continue  recognisable.  For  it 
declares  :  "  God  said  unto  Abraham,  Every  male 
among  you  shall  be  circumcised  ;  and  ye  shall 
circumcise  the  flesh  of  your  foreskins,  as  a  token 
of  the  covenant  between  Me  and  you."  '^  This 
same  does  Ezekiel  the  prophet  say  with  regard 
to  the  Sabbaths  :  "  Also  I  gave  them  My  Sab- 
baths, to  be  a  sign  between  Me  and  them,  that 
they  might  know  that  I  am  the  Lord,  that  sanc- 
tify  them."  "♦     And   in    Exodus,   God   says   to 


9  I  Cor.  vii.  25. 
'"  I  Cor.  vii.  5. 
"  Matt.  XX.  16. 

'2  [Note  this  stout  assertion  of  the  freedom  of  human  actions.] 
'3  Gen.  xvii.  9-11. 
'*  Ezek.  XX.  12. 


IRENyEUS   AGAINST   HERESIES. 


481 


Moses  :  "  And  ye  shall  observe  My  Sabbaths ; 
for  it  shall  be  a  sign  between  Me  and  you  for 
your  generations."  '  These  things,  then,  were 
given  for  a  sign ;  but  the  signs  were  not  unsym- 
bolical,  that  is,  neither  unmeaning  nor  to  no 
purpose,  inasmuch  as  they  were  given  by  a  wise 
Artist ;  but  the  circumcision  after  the  flesh  typi- 
fied that  after  the  Spirit.  For  "we,"  says  the 
apostle,  "  have  been  circumcised  with  the  circum- 
cision made  without  hands."  ^  And  the  prophet 
declares,  "  Circumcise  the  hardness  of  your 
heart."  ^  But  the  Sabbaths  taught  that  we  should 
continue  day  by  day  in  God's  service. •♦  "  For 
we  have  been  counted,"  says  the  Apostle  Paul, 
"all  the  day  long  as  sheep  for  the  slaughter ;  "  s 
that  is,  consecrated  [to  God],  and  ministering 
continually  to  our  faith,  and  persevering  in  it, 
and  abstaining  from  all  avarice,  and  not  acquiring 
or  possessing  treasures  upon  earth.''  Moreover, 
the  Sabbath  of  God  {reqidetio  Dei),  that  is,  the 
kingdom,  was,  as  it  were,  indicated  by  created 
things ;  in  which  [kingdom] ,  the  man  who  shall 
have  persevered  in  serving  God  {Deo  assistcre) 
shall,  in  a  state  of  rest,  partake  of  God's  table. 

2.  And  that  man  was  not  justified  by  these 
things,  but  that  they  were  given  as  a  sign  to  the 
people,  this  fact  shows,  —  that  Abraham  himself, 
without  circumcision  and  without  observance  of 
Sabbaths,  "  beheved  God,  and  it  was  imputed 
unto  him  for  righteousness  ;  and  he  was  called 
the  friend  of  God."  ^  Then,  again,  Lot,  without 
circumcision,  was  brought  out  from  Sodom,  re- 
ceiving salvation  from  God.  So  also  did  Noah, 
pleasing  God,  although  he  was  uncircumcised, 
receive  the  dimensions  [of  the  ark],  of  the  world 
of  the  second  race  [of  men] .  Enoch,  too,  pleas- 
ing God,  without  circumcision,  discharged  the 
office  of  God's  legate  to  the  angels  although  he 
was  a  man,  and  was  translated,  and  is  preserved 
until  now  as  a  witness  of  the  just  judgment  of 
God,  because  the  angels  when  they  had  trans- 
gressed fell  to  the  earth  for  judgment,  but  the 
man  who  pleased  [God]  was  translated  for  salva- 
tion.^ Moreover,  all  the  rest  of  the  multitude  of 
those  rigliteous  men  who  lived  before  Abraham, 
and  of  those  patriarchs  who  preceded  Moses, 
were  justified  independently  of  the  things  above 


1  Ex.  xxi.  13. 

2  Col.  ii.  n. 

3  Deut.  X   16,  LXX.  version. 

■*  The  Latin  text  here  is:  "  Sabbata  autem  perseverantiam  totius 
diei  erga  Deum  deservitionis  edocebant;  "  which  might  be  rendered, 
"  The  Sabbaths  taught  that  we  should  continue  the  whole  day  in  the 
service  of  God ;  "  but  Harvey  conceives  the  original  Greek  to  have 
been,  ttji'  Kad-<]ti.fpi.vi\v  Sia^ioi't)!'  t^s  Jrepi  TOC  Qf.hv  Aarptias. 

5  Rom.  viii.  36. 

6  Matt,  vi   19. 

7  Jas.  ii.  23. 

8  Massuet  remarks  here  that  Irenseus  makes  a  reference  to  the 
apocr>'phal  book  of  Enoch,  in  which  this  history  is  contained.  It 
was  the  belief  of  the  later  Jews,  followed  by  the  Christian  fathers, 
that  '■  the  sons  of  God"  (Gen.  vi.  2)  who  took  wives  of  the  daughters 
of  men,  were  the  apostate  angels.  The  LXX.  translation  of  that 
passage  accords  with  this  view.  See  the  articles  "  Enoch,"  "  Enoch, 
r.-iok  of,"  in  Smith's  Dictionary  of  the  Bible.  [See  Paradise  Lost, 
b.  i.  323-431.] 


mentioned,  and  without  the  law  of  Moses.  As 
also  Moses  himself  says  to  the  people  in  Deuter- 
onomy :  "  The  Lord  thy  God  formed  a  covenant 
in  Horeb.  The  Lord  formed  not  this  covenant 
with  your  fathers,  but  for  you."  ^ 

3.  AVhy,  then,  did  the  Lord  not  form  the  cov- 
enant for  the  fathers  ?  Because  "  the  law  was  not 
established  for  righteous  men."  '°  But  the  right- 
eous fathers  had  the  meaning  of  the  Decalogue 
written  in  their  hearts  and  souls,"  that  is,  they 
loved  the  God  who  made  them,  and  did  no 
injury  to  their  neighbour.  There  was  therefore 
no  occasion  that  they  should  be  cautioned  by 
prohibitory  mandates  {coi'reptoriis  Jiteris),'^  be- 
cause they  had  the  righteousness  of  the  law  in 
themselves.  But  when  this  righteousness  and 
love  to  God  had  passed  into  oblivion,  and  be- 
came extinct  in  Egypt,  God  did  necessarily, 
because  of  His  great  goodwill  to  men,  reveal 
Himself  by  a  voice,  and  led  the  people  with 
power  out  of  Egypt,  in  order  that  man  might 
again  become  the  disciple  and  follower  of  God  ; 
and  He  afflicted  those  who  were  disobedient, 
that  they  should  not  contemn  their  Creator ;  and 
He  fed  them  with  manna,  that  they  might  receive 
food  for  their  souls  {uti  I'ationalem  acciperent 
escani)  ;  as  also  Moses  says  in  Deuteronomy : 
"  And  fed  thee  with  manna,  which  thy  fathers 
did  not  know,  that  thou  mightest  know  that  man 
doth  not  li\'e  by  bread  alone  ;  but  by  every  word 
of  God  proceeding  out  of  His  mouth  doth  man 
live."  '3  And  it  enjoined  love  to  God,  and  taught 
just  dealing  towards  our  neighbour,  that  we 
should  neither  be  unjust  nor  unworthy  of  God, 
who  prepares  man  for  His  friendship  through 
the  medium  of  the  Decalogue,  and  likewise  for 
agreement  with  his  neighbour,  —  matters  which 
did  certainly  profit  man  himself;  God,  however,, 
standing  in  no  need  of  anything  from  man. 

4.  And  therefore  does  the  Scripture  say, 
"  These  words  the  Lord  spake  to  all  the  assem- 
bly of  the  children  of  Israel  in  the  mount,  and 
He  added  no  more ; "  '■♦  for,  as  I  have  already- 
observed.  He  stood  in  need  of  nothing  from 
them.  And  again  Moses  says  :  "  And  now  Israel, 
what  doth  the  Lord  thy  God  require  of  thee,  but 
to  fear-  the  Lord  thy  God,  to  walk  in  all  His 
ways,  and  to  love  Him,  and  to  serve  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy 
soul?  "'5  Now  these  things  did  indeed  make 
man  glorious,  by  supplying  what  was  wanting  to 
him,  namely,  the  friendship  of  God ;  but  they 
profited  God  nothing,  for  God  did  not  at  all 


9  Deut.  V.  2. 

'°  I  Tim.  i.  9. 

II  [Hearts  and  souls;  i.e.,  moral  and  mental  natures.  For  a  cor- 
rect view  of  the  patristic  conceptions  of  the  Gentiles  before  the  law, 
this  is  valuable.] 

I-  i.e.,  the  letters  of  the  Decalogue  on  the  two  tables  of  stone. 

13  Deut.  viii.  3. 

i^  Deut.  V.  22. 

15  Deut.  X.  la. 


482 


IREN^US   AGAINST   HERESIES. 


stand  in  need  of  man's  love.  For  the  glory  of 
God  was  wanting  to  man,  which  he  could  obtain 
in  no  other  way  than  by  serving  God.  And 
therefore  Moses  says  to  them  again :  "  Choose 
life,  that  thou  mayest  live,  and  thy  seed,  to  love 
the  Lord  thy  God,  to  hear  His  voice,  to  cleave 
unto  Him  ;  for  this  is  thy  life,  and  the  length  of 
thy  days."  '  Preparing  man  for  this  life,  the 
Lord  Himself  did  speak  in  His  own  person  to  all 
alike  the  words  of  the  Decalogue  ;  and  therefore, 
in  like  manner,  do  they  remain  permanently  with 
us,^  receiving  by  means  of  His  advent  in  the  flesh, 
extension  and  increase,  but  not  abrogation. 

5.  The  laws  of  bondage,  however,  were  one 
by  one  promulgated  to  the  people  by  Moses, 
suited  for  their  instruction  or  for  their  punish- 
ment, as  Moses  himself  declared :  "  And  the 
Lord  commanded  me  at  that  time  to  teach  you 
statutes  and  judgments."  ^  These  things,  there- 
fore, which  were  given  for  bondage,  and  for  a 
sign  to  them,  He  cancelled  by  the  new  covenant 
of  liberty.  But  He  has  increased  and  widened 
those  laws  which  are  natural,  and  noble,  and 
common  to  all,  granting  to  men  largely  and  with- 
out grudging,  by  means  of  adoption,  to  know 
God  the  Father,  and  to  love  Him  with  the  whole 
heart,  and  to  follow  His  word  unswervingly, 
while  they  abstain  not  only  from  evil  deeds,  but 
even  from  the  desire  after  them.  But  He  has 
also  increased  the  feeling  of  reverence  ;  for  sons 
should  have  more  veneration  than  slaves,  and 
greater  love  for  their  father.  And  therefore  the 
Lord  says,  "  As  to  every  idle  word  that  men  have 
spoken,  they  shall  render  an  account  for  it  in  the 
day  of  judgment."  •♦  And,  "  he  who  has  looked 
upon  a  woman  to  lust  after  her,  hath  committed 
adultery  with  her  already  in  his  heart ;  "  5  and, 
"  he  that  is  angry  with  his  brother  without  a 
cause,  shall  be  in  danger  of  the  judgment."  ^ 
[All  this  is  declared,]  that  we  may  know  that  we 
shall  give  account  to  God  not  of  deeds  only,  as 
slaves,  but  even  of  words  and  thoughts,  as  those 
who  have  truly  received  the  power  of  liberty,  in 
which  [condition]  a  man  is  more  severely  tested, 
whether  he  will  reverence,  and  fear,  and  love  the 
Lord.  And  for  this  reason  Peter  says  "  that  we 
have  not  liberty  as  a  cloak  of  maliciousness,"  ^ 
but  as  the  means  of  testing  and  evidencing  faith. 

CHAP.  XVII.  —  PROOF  THAT  GOD  DID  NOT  APPOINT 
THE  LEVITICAL  DISPENSATION  FOR  HIS  OWN  SAKE, 
OR  AS  REQUIRING  SUCH  SERVICE  ;  FOR  HE  DOES, 
IN    FACT,   NEED   NOTHING    FROM    MEN. 

I.  Moreover,   the   prophets   indicate   in   the 


'  Deut.  XXX.  19,  20. 

2  [Most  noteworthy  among  primitive  testimonies  to  the  catholic 
reception  of  the  Decalogue.] 
■5  Deut.  iv.  14. 

*  Matt.  xii.  36. 
5  Matt.  V.  28. 

*  Matt.  V.  22. 
y  I  Pet.  ii.  16. 


fullest  manner  that  God  stood  in  no  need  of 
their  slavish  obedience,  but  that  it  was  upon 
their  own  account  that  He  enjoined  certain  ob- 
servances in  the  law.  And  again,  that  God 
needed  not  their  oblation,  but  [merely  demanded 
it],  on  account  of  man  himself  who  offers  it,  the 
Lord  taught  distinctly,  as  I  have  pointed  out. 
For  when  He  perceived  them  neglecting  right- 
eousness, and  abstaining  from  the  love  of  God, 
and  imagining  that  God  was  to  be  propitiated 
by  sacrifices  and  the  other  typical  observances, 
Samuel  did  even  thus  speak  to  them :  "  God 
does  not  desire  whole  burnt-offerings  and  sacri- 
fices, but  He  will  have  His  voice  to  be  hearkened 
to.  Behold,  a  ready  obedience  is  better  than 
sacrifice,  and  to  hearken  than  the  fat  of  rams."** 
David  also  says  :  "  Sacrifice  and  oblation  Thou 
didst  not  desire,  but  mine  ears  hast  Thou  per- 
fected ;  9  burnt-offerings  also  for  sin  Thou  hast 
not  required."  '°  He  thus  teaches  them  that 
God  desires  obedience,  which  renders  them  se- 
cure, rather  than  sacrifices  and  holocausts,  which 
avail  them  nothing  towards  righteousness ;  and 
[by  this  declaration]  he  prophesies  the  new 
covenant  at  the  same  time.  Still  clearer,  too, 
does  he  speak  of  these  things  in  the  fiftieth 
Psalm  :  "  For  if  Thou  hadst  desired  sacrifice, 
then  would  I  have  given  it :  Thou  wilt  not  de- 
light in  burnt-offerings.  The  sacrifice  of  God  is 
a  broken  spirit ;  a  broken  and  contrite  heart  the 
Lord  will  not  despise."  "  Because,  therefore, 
God  stands  in  need  of  nothing.  He  declares  in 
the  preceding  Psalm  :  "  I  will  take  no  calves  out 
of  thine  house,  nor  he-goats  out  of  thy  fold. 
For  Mine  are  all  the  beasts  of  the  earth,  the 
herds  and  the  oxen  on  the  mountains  :  I  know 
all  the  fowls  of  heaven,  and  the  various  tribes  '^ 
of  the  field  are  Mine.  If  I  were  hungry,  I  would 
not  tell  thee  :  for  the  world  is  Mine,  and  the 
fulness  thereof.  Shall  I  eat  the  flesh  of  bulls, 
or  drink  the  blood  of  goats?"  '^  Then,  lest  it 
might  be  supposed  that  He  refused  these  things 
in  His  anger,  He  continues,  giving  him  (man) 
counsel :  "  Offer  unto  God  the  sacrifice  of  praise, 
and  pay  thy  vows  to  the  Most  High ;  and  call 
upon  Me  in  the  day  of  thy  trouble,  and  I  will 
deliver  thee,  and  thou  shalt  glorify  Me ;  "  '•*  re- 
jecting, indeed,  those  things  by  which  sinners 
imagined  they  could  propitiate  God,  and  show- 
ing that  He  does  Himself  stand  in  need  of  noth- 
ing ;  but  He  exhorts  and  advises  them  to  those 


8  I  Sam.  XV.  22. 

9  Latin,  "  aurcs  autem  perfecisti  mihi;"  a  reading  agreeable  to 
neither  the  Hebrew  nor  Septuagint  version,  as  quoted  by  St.  Paul  in 
Heb.  X.  9.  Harvey,  however,  is  of  opinion  that  the  text  of  the  old 
Latin  translation  was  originally  "  perforasti;  "  indicating  thus  an  en- 
tire concurrence  with  the  Hebrew,  as  now  read  in  this  passage.  [Both 
readings  illustrated  by  their  apparent  reference  to  Ex.  xxi.  6,  com- 
pared with  Heb.  v.  7,  8,  9.] 

'0  Ps.  xl.  6. 

"  Ps.  li.  17. 

'2  Or,  "  the  beauty,"  species, 

"  Ps.  1.  9. 

«^  Ps.  1.  14,  15. 


IREN^US   AGAINST   HERESIES. 


483 


things  by  which  man  is  justified  and  draws  nigh 
to  God.  This  same  declaration  does  Esaias 
make  :  "  To  what  purpose  is  the  multitude  of 
your  sacrifices  unto  Me?  saith  the  Lord.  I  am 
full."  •  And  when  He  had  repudiated  holocausts, 
and  sacrifices,  and  oblations,  as  likewise  the  new 
moons,  and  the  sabl)aths,  and  the  festivals,  and 
all  the  rest  of  the  services  accompanying  these. 
He  continues,  exhorting  them  to  what  pertained 
to  salvation  :  "  Wash  you,  make  you  clean,  take 
away  wickedness  from  your  hearts  from  before 
mine  eyes  :  cease  from  your  evil  ways,  learn  to 
do  well,  seek  judgment,  relieve  the  oppressed, 
judge  the  fatherless,  plead  for  the  widow ;  and 
come,  let  us  reason  together,  saith  the  Lord." 

2.  For  it  was  not  because  He  was  angry,  like 
a  man,  as  many  venture  to  say,  that  He  rejected 
their  sacrifices  ;  but  out  of  compassion  to  their 
blindness,  and  with  the  view  of  suggesting  to 
them  the  true  sacrifice,  by  offering  which  they 
shall  appease  God,  that  they  may  receive  life 
from  Him.  As  He  elsewhere  declares:  "The 
sacrifice  to  God  is  an  afflicted  heart :  a  sweet 
savour  to  God  is  a  heart  glorifying  Him  who 
formed  it."  ^  For  if,  when  angry,  He  had  repu- 
diated these  sacrifices  of  theirs,  as  if  they  were 
persons  unworthy  to  obtain  His  compassion. 
He  would  not  certainly  have  urged  these  same 
things  upon  them  as  those  by  which  they  might 
be  saved.  But  inasmuch  as  God  is  merciful. 
He  did  not  cut  them  off  from  good  counsel. 
For  after  He  had  said  by  Jeremiah,  "  To  what 
purpose  bring  ye  Me  incense  from  Saba,  and 
cinnamon  from  a  far  country  ?  Your  whole  burnt- 
offerings  and  sacrifices  are  not  acceptable  to 
Me;  "3  He  proceeds:  "Hear  the  word  of  the 
Lord,  all  Judah.  These  things  saith  the  Lord, 
the  God  of  Israel,  Make  straight  your  ways  and 
your  doings,  and  I  will  establish  you  in  this  place. 
Put  not  your  trust  in  lying  words,  for  they  will  not 
at  all  profit  you,  saying.  The  temple  of  the  Lord, 
The  temple  of  the  Lord,  it  is  [here]."  * 

3.  And  again,  when  He  points  out  that  it  was 
not  for  this  that  He  led  them  out  of  Egypt,  that 
they  might  offer  sacrifice  to  Him,  but  that,  for- 
getting the  idolatry  of  the  Egyptians,  they  should 
be  able  to  hear  the  voice  of  the  Lord,  which  was 
to  them  salvation  and  glory.  He  declares  by  this 
same  Jeremiah  :  "  Thus  saith  the  Lord  ;  Collect 
together  your  burnt-offerings  with  your  sacrifices, 
and  eat  flesh.  For  I  spake  not  unto  your  fathers, 
nor  commanded  them  in  the  day  that  I  brought 
them  out  of  Egypt,  concerning  burnt-offerings 


'  Isa.  i.  II. 

2  This  passage  is  not  now  found  in  holy  Scripture.  Harvev  con- 
jectures that  it  may  have  been  taken  from  the  apocn-phal  Gospel 
according  to  the  Egyptians.  It  is  remarkable  that  we  find  the  same 
words  quoted  also  by  Clement  of  Alexandria.  [But  he  (possibly  with 
this  place  in  view)  merely  quotes  it  as  a  savins',  in  close  connection 
with  Ps.  li.  19,  which  is  here  partially  cited.  See  Clement,  Pceda- 
gogue,  b.  iii.  cap,  xii.] 

3  Jer.  vi.  20. 

*  Jer.  vii.  2,  3. 


or  sacrifices  :  but  this  word  I  commanded  them, 
saying,  Hear  My  voice,  and  I  will  be  your  God, 
and  ye  shall  be  My  people  ;  and  walk  in  all  My 
ways  whatsoever  I  have  commanded  you,  that  it 
may  be  well  with  you.  But  they  obeyed  not, 
nor  hearkened  ;  but  walked  in  the  imaginations 
of  their  own  evil  heart,  and  went  backwards,  and 
not  forwards."  s  And  again,  when  He  declares 
by  the  same  man,  "  But  let  him  that  glorieth, 
glory  in  this,  to  understand  and  know  that  I  am 
the  Lord,  who  doth  exercise  loving-kindness, 
and  righteousness,  and  judgment  in  the  earth  ;"^ 
He  adds,  "  For  in  these  things  I  delight,  says 
the  Lord,"  but  not  in  sacrifices,  nor  in  holo- 
causts, nor  in  oblations.  For  the  people  did 
not  receive  these  precepts  as  of  primary  impor- 
tance {principaliter),  but  as  secondary,  and  for 
the  reason  already  alleged,  as  Isaiah  again  says  : 
"  Thou  hast  not  [brought  to]  Me  the  sheep  of 
thy  holocaust,  nor  in  thy  sacrifices  hast  thou 
glorified  Me  :  thou  hast  not  sened  Me  in  sacri- 
fices, nor  in  [the  matter  of]  frankincense  hast 
thou  done  anything  laboriously ;  neither  hast 
thou  bought  for  Me  incense  with  money,  nor 
have  I  desired  the  fat  of  thy  sacrifices ;  but  thou 
hast  stood  before  Me  in  thy  sins  and  in  thine 
iniquities."  ?  He  says,  therefore,  "  Upon  tlijs 
man  will  I  look,  even  upon  him  that  is  humble, 
and  meek,  and  who  trembles  at  My  words."  ^ 
"  For  the  fat  and  the  fat  flesh  shall  not  take 
away  from  thee  thine  unrighteousness." ^  "This 
is  the  fast  which  I  have  chosen,  saith  the  Lord. 
Loose  e\er)^  band  of  wickedness,  dissolve  the 
connections  of  violent  agreements,  give  rest  to 
those  that  are  shaken,  and  cancel  every  unjust 
document.  Deal  thy  bread  to  the  hungry  will- 
ingly, and  lead  into  thy  house  the  roofless 
stranger.  If  thou  hast  seen  the  naked,  cover 
him,  and  thou  shalt  not  despise  those  of  thine 
own  flesh  and  blood  (domcsticos  seminis  tin). 
Then  shall  thy  morning  light  break  forth,  and 
thy  health  shall  spring  forth  more  speedily ;  and 
righteousness  shall  go  before  thee,  and  the  glory 
of  the  Lord  shall  surround  thee  :  and  whilst  thou 
art  yet  speaking,  I  will  say,  Behold,  here  I  am."'° 
And  Zechariah  also,  among  the  twelve  prophets, 
pointing  out  to  the  people  the  will  of  God,  says  : 
"These  things  does  the  Lord  Omnipotent  de- 
clare :  Execute  true  judgment,  and  show  mercy 
and  compassion  each  one  to  his  brother.  And 
oppress  not  the  widow,  and  the  orphan,  and  the 
proselyte,  and  the  poor ;  and  let  none  imagine 
evil  against  your  brother  in  his  heart."  "  And 
again,  he  says  :  "  These  are  the  words  which  ye 


S  Jer.  vii.  21. 

*  Jer.  ix   24. 

7  Isa.  xliii.  23,  24. 

8  Isa.  xlvi.  2. 

9  Jer.  xi.  15. 

'°  Isa.  Iviii.  6,  etc. 

''  Zech.  vii.  9,  10. 


484 


IREN^US    AGAINST    HERESIES. 


shall  utter.  Speak  ye  the  truth  every  man  to 
his  neighbour,  and  execute  peaceful  judgment 
in  your  gates,  and  let  none  of  you  imagine  evil 
in  his  heart  against  his  brother,  and  ye  shall  not 
love  false  swearing :  for  all  these  things  I  hate, 
saith  the  Lord  Almighty."  '  Moreover,  David 
also  says  in  like  manner :  '•  What  man  is  there 
who  desireth  life,  and  would  fain  see  good  days  ? 
Keep  thy  tongue  from  evil,  and  thy  lips  that 
they  speak  no  guile.  Shun  evil,  and  do  good  : 
seek  peace,  and  pursue  it."  ^ 

4.  From  all  these  it  is  evident  that  God  did 
not  seek  sacrifices  and  holocausts  from  them,  but 
faith,  and  obedience,  and  righteousness,  because 
of  their  salvation.  As  God,  when  teaching  them 
His  will  in  Hosea  the  prophet,  said,  "  I  desire 
mercy  rather  than  sacrifice,  and  the  knowledge  of 
God  more  than  burnt-offerings."^  Besides,  our 
Lord  also  exhorted  them  to  the  same  effect,  when 
He  said,  "  But  if  ye  had  known  what  [this] 
meaneth,  I  will  have  mercy,  and  not  sacrifice,  ye 
would  not  have  condemned  the  guiltless."  ■* 
Thus  does  He  bear  witness  to  the  prophets,  that 
they  preached  the  truth ;  but  accuses  these  men 
(His  hearers)  of  being  fooUsh  through  their  own 
fault. 

5.  Again,  giving  directions  to  His  disciples  to 
offer  to  God  the  first-fruits  5  of  His  own  created 
things  —  not  as  if  He  stood  in  need  of  them,  but 
that  they  might  be  themselves  neither  unfruitful 
nor  ungrateful  —  He  took  that  created  thing, 
bread,  and  gave  thanks,  and  said,  "This  is  My 
body."^  And  the  cup  likewise,  which  is  part  of 
that  creation  to  which  we  belong,  He  confessed 
to  be  His  blood,  and  taught  the  new  oblation  of 
the  new  covenant ;  which  the  Church  receiving 
from  the  apostles,  offers  to  God  throughout  all 
the  world,  to  Him  Avho  gives  us  as  the  means 
of  subsistence  the  first-fruits  of  His  own  gifts  in 
the  New  Testament,  concerning  which  Malachi, 
among  the  twelve  prophets,  thus  spoke  before- 
hand :  "  I  have  no  pleasure  in  you,  saith  the 
Lord  Omnipotent,  and  I  will  not  accept  sacrifice 
at  your  hands.  For  from  the  rising  of  the  sun, 
unto  the  going  down  [of  the  same],  My  name  is 
glorified  among  the  Gentiles,  and  in  every  place 
incense  is  offered  to  My  name,  and  a  pure  sacri- 
fice ;  for  great  is  My  name  among  the  Gentiles, 
saith  the  Lord  Omnipotent ;"  ^  —  indicating  in 
the  plainest  manner,  by  these  words,  that  the 
former  people  [the  Jews]  shall  indeed  cease  to 
make  offerings  to  God,  but  that  in  every  place 


'  Zech.  viii.  16,  17. 

2  Ps.  xxxiv.  13,  14. 

3  Hos.  vi.  6. 
*  Matt.  xii.  7. 

5  Grabe  has  a  long  and  important  note  on  this  passage  and  what 
follows,  which  may  be  seen  in  Harvey,  in  loc.  .See,  on  the  other  side, 
and  in  connection  with  the  whole  of  the  following  chapter,  Massuet's 
third  dissertation  on  the  doctrine  of  Irenajus,  art.  vii.,  reprinted  in 
Migne's  edition. 

°  Matt.  xxvi.  26,  etc. 

7  Mai.  i.  10,  II. 


sacrifice  shall  be  offered  to  Him,  and  that  a  pure 
one ;  and  His  name  is  glorified  among  the 
Gentiles.** 

6.  But  what  other  name  is  there  which  is 
glorified  among  the  Gentiles  than  that  of  our 
Lord,  by  whom  the  Father  is  glorified,  and  man 
also?  .And  because  it  is  [the  name]  of  His  own 
Son,  who  was  made  man  by  Him,  He  calls  it  His 
own.  Just  as  a  king,  if  he  himself  paints  a  like- 
ness of  his  son,  is  right  in  calling  this  likeness 
his  own,  for  both  these  reasons,  because  it  is  [the 
likeness]  of  his  son,  and  because  it  is  his  own 
production ;  so  also  does  the  Father  confess  the 
name  of  Jesus  Christ,  which  is  throughout  all 
the  world  glorified  in  the  Church,  to  be  His  own, 
both  because  it  is  that  of  His  Son,  and  because 
He  who  thus  describes  it  gave  Him  for  the  salva- 
tion of  men.  Since,  therefore,  the  name  of  the 
Son  belongs  te)  the  Father,  and  since  in  the  om- 
nipotent God  the  Church  makes  offerings  through 
Jesus  Christ,  He  says  well  on  both  these  grounds, 
"  And  in  every  place  incense  is  offered  to  My 
name,  and  a  pure  sacrifice."  Now  John,  in  the 
Apocalypse,  declares  that  the  "  incense  "  is  "  the 
prayers  of  the  saints."  ^ 

CH.^p.  xviii. — concerning  sacrifices  and  obla- 
tions,  AND  those   who  TRULY   OFFER  THEM. 

1 .  The  oblation  of  the  Church,  therefore,  which 
the  Lord  gave  instructions  to  be  offered  through- 
out all  the  world,  is  accounted  witn  God  a  pure 
sacrifice,  and  is  acceptable  to  Him  ;  not  that  He 
stands  in  need  of  a  sacrifice  from  us,  but  that  he 
who  offers  is  himself  glorified  in  what  he  does 
offer,  if  his  gift  be  accepted.  For  by  the  gift 
both  honour  and  affection  are  shown  forth  towards 
the  King ;  and  the  Lord,  wishing  us  to  offer  it 
in  all  simplicity  and  innocence,  did  express  Him- 
self thus  :  "  Therefore,  when  thou  oft'erest  thy 
gift  upon  the  altar,  and  shalt  remember  that  thy 
brother  hath  ought  against  thee,  leave  thy  gift 
before  the  altar,  and  go  thy  way  ;  first  be  recon- 
ciled to  thy  brother,  and  then  return  and  offer 
thy  gift."  '°  We  are  bound,  therefore,  to  offer  to 
God  the  first-fruits  of  His  creation,  as  Moses  also 
says,  "  Thou  shalt  not  appear  i>n  the  presence  of 
the  Lord  thy  God  empty ;  "  "  so  that  man,  being 
accounted  as  grateful,  by  those  things  in  which 
he  has  shown  his  gratitude,  may  receive  that 
honour  which  flows  from  Him.'^ 

2.  And  the  class  of  oblations  in  general  has 
not  been  set  aside  ;  for  there  were  both  oblations 


^  [One  marvels  that  there  should  be  any  critical  difficulty  here 
as  to  our  author's  teaching.  Creatures  of  bread  and  wine  are  the 
body  and  blood ;  materially  one- thing,  mystically  another.  See  cap. 
xviii.  5  below  ] 

9  Rev.  V.  8.     [Material  incense  seems  to  be  always  disclaimed  by 
the  primitive  writers.] 
'o  Matt.  v.  23,  24. 
"  Deut.  xvi.  16. 
'-  The  text  of  this  passage  is  doubtlul  in  some  words. 


IREN^US   AGAINST   HERESIES. 


485 


there  [among  the  Jews],  and  there  are  oblations 
here  [among  the  Christians].  Sacrifices  there 
were  among  the  people ;  sacrifices  there  are, 
too,  in  the  Church  :  but  the  species  alone  has 
been  changed,  inasmuch  as  the  offering  is  now 
made,  not  by  slaves,  but  by  freemen.  For  the 
Lord  is  [ever]  one  and  the  sanie  ;  but  the  char- 
acter of  a  servile  oblation  is  peculiar  [to  itself], 
US  is  also  that  of  freemen,  in  order  that,  by  the 
\cry  oblations,  the  indication  of  liberty  may  be 
set  forth.  For  with  Him  there  is  nothing  pur- 
poseless, nor  without  signification,  nor  without 
design.  And  for  this  reason  they  (the  Jews) 
had  indeed  the  tithes  of  their  goods  consecrated 
to  Him,  but  those  who  have  received  liberty  set 
aside  all  their  possessions  for  the  Lord's  purposes, 
bestowing  joyfully  and  freely  not  the  less  valuable 
portions  of  their  property,  since  they  have  the 
hope  of  better  things  [hereafter]  ;  as  that  poor 
widow  acted  who  cast  all  her  living  into  the 
treasury  of  God.' 

3.  For  at  the  beginning  God  had  respect  to 
the  gifts  of  Abel,  because  he  offered  with  single- 
mindedness  and  righteousness ;  but  He  had  no 
respect  unto  the  offering  of  Cain,  because  his 
heart  was  divided  with  envy  and  malice,  which 
he  cherished  against  his  brother,  as  God  says 
when  reproving  his  hidden  [thoughts],  "Though 
thou  offerest  rightly,  yet,  if  thou  dost  not  divide 
rightly,  hast  thou  not  sinned?  Be  at  rest;"^ 
since  God  is  not  appeased  by  sacrifice.  For  if 
any  one  shall  endeavour  to  offer  a  sacrifice  merely 
to  outward  appearance,  unexceptionably,  in  due 
order,  and  according  to  appointment,  while  in 
his  soul  he  does  not  assign  to  his  neighbour  that 
fellowship  with  him  which  is  right  and  proper, 
nor  is  under  the  fear  of  God  ;  —  he  who  thus 
cherishes  secret  sin  does  not  deceive  God  by  that 
sacrifice  which  is  offered  correctly  as  to  outward 
appearance  ;  nor  will  such  an  oblation  profit  him 
an\thing,  but  [only]  the  giving  up  of  that  evil 
which  has  been  conceived  within  him,  so  that  sin 
may  not  the  more,  by  means  of  the  hypocritical 
action,  render  him  the  destroyer  of  himself.^ 
Wherefore  did  the  Lord  also  declare :  "  Woe 
unto  you,  scribes  and  Pharisees,  hypocrites,  for 
ye  are  like  whited  sepulchres.  For  the  sepulchre 
appears  beautiful  outside,  but  within  it  is  full  of 
dead  men's  bones,  and  all  uncleanness  ;  even  so 
ye  also  outwardly  appear  righteous  unto  men,  but 
within  ye  are  full  of  wickedness  and  hypocrisy."* 
For  while  they  were  thought  to  offer  correctly 
so  far  as  outward  appearance  went,  they  had  in 
themselves  jealousy  like  to  Cain ;  therefore  they 
slew  the  Just  One,  slighting  the  counsel  of  the 


'  Luke  xxi.  4.     [The  law  of  tithes  abrogated:  the  law  of  Acts  ii. 
44,  4^,  morally  bindins;.     This  seems  to  be  our  author's  view.l 

2  Gen.  iv.  ;,  LXX". 

3  The  Latm  text  is:    "  ne  per  assimulatam   operationem,  magis 
autem  peccatum,  ipsum  sibi  homicidam  faciat  hominem." 

*  Matt,  xxiii.  27,  28. 


Word,  as  did  also  Cain.  For  [God]  said  to 
him,  "  Be  at  rest ;  "  but  he  did  not  assent.  Now 
what  else  is  it  to  "  be  at  rest  "  than  to  forego  pur- 
posed violence?  And  saying  similar  things  to 
these  men,  He  declares  :  "  Thou  blind  Pharisee, 
cleanse  that  which  is  within  the  cup,  that  the 
outside  may  be  clean  also."  s  And  they  did  not 
listen  to  Him.  For  Jeremiah  says,  "  Behold, 
neither  thine  eyes  nor  thy  heart  are  good  ;  but 
[they  are  turned]  to  thy  covetousness,  and  to 
shed  innocent  blood,  and  for  injustice,  and  for 
man-slaying,  that  thou  mayest  do  it." ''  And 
again  Isaiah  saith,  "  Ye  have  taken  counsel,  but 
not  of  Me  ;  and  made  covenants,  [but]  not  by 
My  Spirit."  ^  In  order,  therefore,  that  their  inner 
wish  and  thought,  being  brought  to  light,  may 
show  that  God  is  without  blame,  and  worketh  no 
evil  —  that  God  who  reveals  what  is  hidden  [in 
the  heart],  but  who  worketh  not  evil  —  when 
Cain  was  by  no  means  at  rest,  He  saith  to  him  : 
"  To  thee  shall  be  his  desire,  and  thou  shalt  rule 
over  him."  '^  Thus  did  He  in  like  manner  speak 
to  Pilate  :  "  Thou  shouldest  have  no  power  at 
all  against  Me,  unless  it  were  given  thee  from 
above  ;  "  ^  God  always  giving  up  the  righteous 
one  [in  this  life  to  suffering],  that  he,  having 
been  tested  by  what  he  suffered  and  endured, 
may  [at  last]  be  accepted ;  but  that  the  evil- 
doer, being  judged  by  the  actions  he  has  per- 
formed, may  be  rejected.  Sacrifices,  therefore, 
do  not  sanctify  a  man,  for  God  stands  in  no  need 
of  sacrifice  ;  but  it  is  the  conscience  of  the  offerer 
that  sanctifies  the  sacrifice  when  it  is  pure,  and 
thus  moves  God  to  accept  [the  offering]  as  from 
a  friend.  "  But  the  sinner,"  says  He,  "  who 
kills  a  calf  [in  sacrifice]  to  Me,  is  as  if  he  slew  a 
dog."  '° 

4.  Inasmuch,  then,  as  the  Church  offers  with 
single-mindedness,  her  gift  is  justly  reckoned  a 
pure  sacrifice  with  God.  As  Paul  also  says  to 
the  Philippians,  "  I  am  full,  having  received  from 
Epaphroditus  the  things  that  were  sent  from  you, 
the  odour  of  a  sweet  smell,  a  sacrifice  accept- 
able, pleasing  to  God."  "  For  it  behoves  us  to 
make  an  oblation  to  God,  and  in  all  things  to 
be  found  grateful  to  God  our  Maker,  in  a  pure 
mind,  and  in  faith  without  h}'pocrisy,  in  well- 
grounded  hope,  in  fervent  love,  offering  the 
first-fruits  of  His  own  created  things.  And  the 
Church  alone  offers  this  pure  oblation  to  the  Cre- 
ator, offering  to  Him,  with  giving  of  thanks, 
[the  things  taken]  from  His  creation.  But  the 
Jews  do  not  offer  thus  :  for  their  hands  are  full 
of  blood  ;  for  they  have  not  received  the  Word, 


5  Matt,  xxiii.  26. 

6  Jer.  xxii.  17. 

7  Isa.  .\x,\.  I. 
'  <5en.  iv.  7. 

9  John  xix.  11. 
■°  Isa.  Ixvi.  3. 
"  Phil.  iv.  18. 


486 


IRENyEUS   AGAINST   HERESIES. 


through  whom  it  is  offered  to  God.'  Nor,  again, 
do  any  of  the  conventicles  {synagogce)  of  the 
heretics  [offer  this].  For  some,  by  maintaining 
that  the  Father  is  different  from  the  Creator,  do, 
when  they  offer  to  Him  what  belongs  to  this  cre- 
ation of  ours,  set  Him  forth  as  being  covetous  of 
another's  property,  and  desirous  of  what  is  not 
His  own.  Those,  again,  who  maintain  that  the 
things  around  us  originated  from  apostasy,  igno- 
rance, and  passion,  do,  while  offering  unto  Him 
the  fruits  of  ignorance,  passion,  and  apostasy, 
sin  against  their  Father,  rather  subjecting  Him 
to  insult  than  giving  Him  thanks.  But  how  can 
they  be  consistent  with  themselves,  [when  they 
say]  that  the  bread  over  which  thanks  have  been 
given  is  the  body  of  their  Lord,-  and  the  cup 
His  blood,  if  they  do  not  call  Himself  the  Son 
of  the  Creator  of  the  world,  that  is,  His  Word, 
through  whom  the  wood  fructifies,  and  the  foun- 
tains gush  forth,  and  the  earth  gives  "  first  the 
blade,  then  the  ear,  then  the  full  corn  in  the 
ear."  ^ 

I  5.  Then,  again,  how  can  they  say  that  the 
flesh,  which  is  nourished  with  the  body  of  the 
Lord  and  with  His  blood,  goes  to  corruption, 
and  does  not  partake  of  life  ?  Let  them,  there- 
fore, either  alter  their  opinion,  or  cease  from 
offering  the  things  just  mentioned.-*  But  our 
opinion  is  in  accordance  with  the  Eucharist,  and 
the  Eucharist  in  turn  establishes  our  opinion. 
For  we  offer  to  Him  His  own,  announcing  con- 
sistently the  fellowship  and  union  of  the  flesh 
and  Spirit.5  For  as  the  bread,  which  is  pro- 
duced from  the  earth,  when  it  receives  the  invo- 
cation of  God,  is  no  longer  common  bread,^ 
but  the  Eucharist,  consisting  of  two  realities, 
earthly  and  heavenly ;  so  also  our  bodies,  when 
they  receive  the  Eucharist,  are  no  longer  cor- 
ruptible, having  the  hope  of  the  resurrection  to 
eternity. 

6.  Now  we  make   offering   to    Him,  not   as 
though  He  stood  in  need  of  it,  but  rendering 


'  The  text  here  fluctuates  between  quod  offcrtnr  Deo,  and/^r 
guod  offertur  Deo.  Massuet  adopts  the  former,  and  Harvey  the 
latter.  If  the  first  reading  be  chosen,  the  translation  will  be,  "  the 
Word  who  is  offered  to  God,"  implying,  according  to  Massuet,  that 
the  body  of  Christ  is  really  offered  as  a  sacrifice  in  the  Eucharist; 
if  the  second  reading  be  followed,  the  translation  will  be  as  above. 
[Massuet's  idea  is  no  more  to  be  found,  even  in  his  te.xt,  than  Luther's 
or  Calvin's.  The  crucial  point  is,  how  offered  ?  One  may  answer 
"figuratively,"  "corporally,"  "mystically,"  or  otherwise.  Irenaeus 
gives  no  answer  in  this  place.     But  seebelow.] 

2  Comp.  Massuet  and  Harvey  respectively  for  the  meaning  to  be 
attached  to  these  words. 

3  Mark  iv,  28. 

*  "  Either  let  them  acknowledge  that  the  earth  is  the  Lord's, 
and  the  fulness  thereof,  or  let  them  cease  to  offer  to  God  those 
elements  that  they  deny  to  be  vouchsafed  by  Him." —  Harvey. 

5  That  is,  according  to  Harvey,  "  while  we  offer  to  Him  His  own 
creatures  of  bread  and  wine,  we  tell  forth  the  fellowship  of  flesh  with 
spirit;  i.e.,  that  the  fle.sh  of  every  child  of  man  is  receptive  of  the 
Spirit."  The  words,  Kal  ojixoAo-yoi^rTe?  .  .  .  eyepo'tt',  which  here  occur 
in  the  Greek  text,  are  rejected  as  an  interpolation  by  Grabe  and  Har- 
vey, but  defended  as  genuine  by  Massuet. 

*  See  Harvey's  long  note  on  this  passage,  and  what  immediately 
follows.  [Hut,  note,  we  are  only  asking  what  Irena;us  teaches.  Could 
words  be  plainer,  —  "  iiuo  realities,"  —  (i.)  bread,  (ii.)  spiritual  food  ? 
Bread  —  but  not  "  common  bread;  "  matter  and  grace,  flesh  and  Spirit. 
In  the  Eucharist,  an  earthly  and  a  heavenly  part.] 


thanks  for  His  gift,^  and  thus  sanctifying  what 
has  been  created.  For  even  as  God  does  not 
need  our  possessions,  so  do  we  need  to  offer 
something  to  God  ;  as  Solomon  says  :  "  He  that 
hath  pity  upon  the  poor,  lendeth  unto  the  Lord."  " 
For  God,  who  stands  in  need  of  nothing,  takes 
our  good  works  to  Himself  for  this  purpose,  that 
He  may  grant  us  a  recompense  of  His  own 
good  things,  as  our  Lord  says :  "  Come,  ye 
blessed  of  My  Father,  receive  the  kingdom  pre- 
pared for  you.  For  I  was  an  hungered,  and  ye 
gave  Me  to  eat :  I  was  thirsty,  and  ye  gave  Me 
drink  :  I  was  a  stranger,  and  ye  took  Me  in : 
naked,  and  ye  clothed  Me  ;  sick,  and  ye  visited 
Me ;  in  prison,  and  ye  came  to  Me."  9  As, 
therefore,  He  does  not  stand  in  need  of  these 
[services],  yet  does  desire  that  we  should  render 
them  for  our  own  benefit,  lest  we  be  unfruitful ; 
so  did  the  Word  give  to  the  people  that  very 
precept  as  to  the  making  of  oblations,  although 
He  stood  in  no  need  of  them,  that  they  might 
learn  to  serve  God  :  thus  is  it,  therefore,  also 
His  will  that  we,  too,  should  offer  a  gift  at  the 
altar,  frequently  and  without  intermission.  The 
altar,  then,  is  in  heaven  '°  (for  towards  that  place 
are  our  prayers  and  oblations  directed)  ;  the 
temple  likewise  [is  there],  as  John  says  in  the 
Apocalypse,  "And  the  temple  of  God  was 
opened  :""  the  tabernacle  also  :  "For,  behold," 
He  says,  "  the  tabernacle  of  God,  in  which  He 
will  dwell  with  men." 


CHAP.    XIX. EARTHLY  THINGS   MAY    BE   THE   Ti^PE 

OF  HEAVENLY,  BUT  THE  LATTER  CANNOT  BE 
THE  TYPES  OF  OTHERS  STILL  SUPERIOR  AND 
UNKNOWN  ;  NOR  CAN  WE,  WITHOUT  ABSOLUTE 
MADNESS,  MAINTAIN  THAT  GOD  IS  KNOWN  TO 
US  ONLY  AS  THE  TYPE  OF  A  STILL  UNKNOWN 
AND   SUPERIOR   BEING. 

I.  Now  the  gifts,  oblations,  and  all  the  sacri- 
fices, did  the  people  receive  in  a  figure,  as  was 
shown  to  Moses  in  the  mount,  from  one  and  the 
same  God,  whose  name  is  now  glorified  in  the 
Church  among  all  nations.  But  it  is  congruous 
that  those  earthly  things,  indeed,  which  are 
spread  all  around  us,  should  be  types  of  the 
celestial,  being  [both],  however,  created  by  the 
same  God.  For  in  no  other  way  could  He 
assimilate  an  image  of  spiritual  things  [to  suit 
our  comprehension].  But  to  allege  that  those 
things  which  are  super-celestial  and  spiritual, 
and,  as  far  as  we  are  concerned,  invisible  and 
ineffable,  are  in  their  turn  the  types  of  celestial 


'  The  text  fluctuates  between  domtnationi  and  donnt/oni. 

8  Prov.  xix.  17. 

9  Matt.  XXV.  34,  etc. 

'o  [The  SiirsHiii  Corda  seems  here  in  mind.  The  object  of  F-u- 
charistic  adoration  is  the  Creato"-,  our  "  great  High  Priest,  passed  into 
the  heavens,"  and  in  bodily  substance  there  enthroned,  according  to 
our  author.] 

■■  Rev.  xi.  19. 


IREN^US   AGAINST   HERESIES. 


487 


things  and  of  another  Pleroma,  and  [to  say] 
that  God  is  the  image  of  another  Father,  is  to 
play  the  part  both  of  wanderers  from  the  truth, 
and  of  absolutely  foolish  and  stupid  persons. 
For,  as  I  have  repeatedly  shown,  such  persons 
will  find  it  necessary  to  be  continually  finding 
out  types  of  types,  and  images  of  images,  and 
will  never  [be  able  to]  fix  their  minds  on  one 
and  the  true  God.  For  their  imaginations  range 
beyond  God,  they  having  in  their  hearts  sur- 
passed the  Master  Himself,  being  indeed  in  idea 
elated  and  exalted  above  [Him],  but  in  reality 
turning  away  from  the  true  God. 

2.  To  these  persons  one  may  with  justice  say 
(as  Scripture  itself  suggests),  To  what  distance 
above  God  do  ye  lift  up  your  imaginations,  O 
ye  rashly  elated  men  ?  Ye  have  heard  "  that 
the  heavens  are  meted  out  in  the  palm  of 
[His]  hand  :  "  '  tell  me  the  measure,  and  recount 
the  endless  multitude  of  cubits,  explain  to  me  the 
fulness,  the  breadth,  the  length,  the  height,  the  be- 
ginning and  end  of  the  measurement,  —  things 
which  the  heart  of  man  understands  not,  neither 
does  it  comprehend  them.  For  the  heavenly 
treasuries  are  indeed  great :  God  cannot  be  meas- 
ured in  the  heart,  and  incomprehensible  is  He 
in  the  mind  ;  He  who  holds  the  earth  in  the 
hollow  of  His  hand.  Who  perceives  the  measure 
of  His  right  hand?  Who  kuoweth  His  finger? 
Or  who  doth  understand  His  hand,  —  that  hand 
which  measures  immensity ;  that  hand  which,  by 
its  own  measure,  spreads  out  the  measure  of  the 
heavens,  and  which  comprises  in  its  hollow  the 
earth  with  the  abysses ;  which  contains  in  itself 
the  breadth,  and  length,  and  the  deep  below, 
and  the  height  above  of  the  whole  creation ; 
which  is  seen,  which  is  heard  and  understood, 
and  which  is  invisible  ?  And  for  this  reason  God 
is  "  above  all  principality,  and  power,  and  domin- 
ion, and  every  name  that  is  named,"  ^  of  all 
things  which  have  been  created  and  established. 
He  it  is  who  fills  the  heavens,  and  views  the 
abysses,  who  is  also  present  with  every  one  of  us. 
For  he  says,  "  Am  I  a  God  at  hand,  and  not  a 
God  afar  off  ?  If  any  man  is  hid  in  secret  places, 
shall  I  not  see  him?"  ^  For  His  hand  lays  hold 
of  all  things,  and  that  it  is  which  illumines  the 
heavens,  and  lightens  also  the  things  which  are 
under  the  heavens,  and  trieth  the  reins  and  the 
hearts,  is  also  present  in  hidden  things,  and  in 
our  secret  [thoughts],  and  does  openly  nourish 
and  preserve  us. 

3.  But  if  man  comprehends  not  the  fulness 
and  the  greatness  of  His  hand,  how  shall  any 
one  be  able  to  understand  or  know  in  his  heart 
so  great  a  God?  Yet,  as  if  they  had  now  meas- 
ured   and    thoroughlv    investigated    Him,    and 


'  Isa.  xl.  12. 
^  Eph.  i.  21. 
3  Jer.  xxiii.  23. 


explored  Him  on  every  side,'*  they  feign  that 
beyond  Him  there  exists  another  Pleroma  of 
^ons,  and  another  Father ;  certainly  not  looking 
up  to  celestial  things,  but  truly  descending  into 
a  profound  abyss  (Bythus)  of  madness;  main- 
taining that  their  Father  extends  only  to  the 
border  of  those  things  which  are  beyond  the 
Pleroma,  but  that,  on  the  other  hand,  the  Demi- 
urge does  not  reach  so  far  as  the  Pleroma ;  and 
thus  they  represent  neither  of  them  as  being 
perfect  and  comprehending  all  things.  For  the 
former  will  be  defective  in  regard  to  the  whole 
world  formed  outside  of  the  Pleroma,  and  the 
latter  in  respect  of  that  [ideal]  world  which  was 
formed  within  the  Pleroma  ;  and  [therefore]  nei- 
ther of  these  can  be  the  God  of  all.  But  that  no 
one  can  fully  declare  the  goodness  of  God  from 
the  things  made  by  Him,  is  a  point  evident  to 
all.  And  that  His  greatness  is  not  defective,  but 
contains  all  things,  and  extends  even  to  us,  and 
is  with  us,  every  one  will  confess  who  entertains 
worthy  conceptions  of  God. 

CHAP.  XX.  —  THAT  ONE  GOD  FORMED  ALL  THINGS 
IN  THE  WORLD,  BY  MEANS  OF  THE  WORD  AND 
THE  HOLY  SPIRIT  :  AND  THAT  ALTHOUGH  HE  IS 
TO  US  IN  THIS  LIFE  INVISIBLE  AND  INCOMPRE- 
HENSIBLE, NEVERTHELESS  HE  IS  NOT  UNKNOWN  ; 
INASMUCH  AS  HIS  WORKS  DO  DECLARE  HIM,  AND 
HIS  WORD  HAS  SHOWN  THAT  IN  MAN'\^  MODES 
HE    MAY    BE    SEEN   AND    KNOWN. 

I.  As  regards  His  greatness,  therefore,  it  is 
not  possible  to  know  God,  for  it  is  impossible 
that  the  Father  can  be  measured  ;  but  as  regards 
His  love  (for  this  it  is  which  leads  us  to  God  by 
His  Word),  when  we  obey  Him,  we  do  always 
learn  that  there  is  so  great  a  God,  and  that  it  is 
He  who  by  Himself  has  established,  and  selected, 
and  adorned,  and  contains  all  things  ;  and  among 
the  all  things,  both  ourselves  and  this  our  world. 
We  also  then  were  made,  along  with  those  things 
which  are  contained  by  Him.  And  this  is  He 
of  whom  the  Scripture  says,  "  And  God  formed 
man,  taking  clay  of  the  earth,  and  breathed  into 
his  face  the  breath  of  life."  s  It  was  not  angels, 
therefore,  who  made  us,  nor  who  formed  us, 
neither  had  angels  power  to  make  an  image  of 
God,  nor  any  one  else,  except  the  Word  of  the 
Lord,  nor  any  Power  remotely  distant  from  the 
Father  of  all  things.  For  God  did  not  stand  in 
need  of  these  [beings],  in  order  to  the  accom- 
plishing of  what  He  had  Himself  determined 
with  Himself  beforehand  should  be  done,  as  if 
He  did  not  possess  His  own  hands.  For  with 
Him  were  always  present  the  Word  and  Wisdom, 
the  Son  and  the  Spirit,  by  whom  and  in  whom, 


■*  The  Latin  is,  "et  universum  eum  decurrerint."  Hairey  ima- 
gines that  this  last  word  corresponds  to  (caTaTpex<uo'',  but  it  is  difficult 
to  fit  such  a  meaning  into  the  context. 

i  Gen.  ii.  7. 


488 


IREN^US   AGAINST   HERESIES. 


freely  and  spontaneously,  He  made  all  things,  to 
whom  also  He  speaks,  saying,  "  Let  Us  make 
man  after  Our  image  and  likeness  ;  "'  He  taking 
from  Himself  the  substance  of  the  creatures 
[formed],  and  the  pattern  of  things  made,  and 
the  type  of  all  the  adornments  in  the  world. 

2.  Truly,  then,  the  Scripture  declared,  which 
says,  "  First  ^  of  all  believe  that  there  is  one  God, 
who  has  established  all  things,  and  completed 
them,  and  having  caused  that  from  what  had  no 
being,  all  things  should  come  into  existence:" 
He  who  contains  all  things,  and  is  Himself 
contained  by  no  one.  Rightly  also  has  Malachi 
said  among  the  prophets  :  "  Is  it  not  one  God 
who  hath  established  us?  Have  we  not  all  one 
Father?  "^  in  accordance  with  this,  too,  does 
the  apostle  say,  "  There  is  one  God,  the  Father, 
who  is  above  all,  and  in  us  all."  •*  Likewise  does 
the  Lord  also  say  :  "  All  things  are  delivered  to 
Me  by  My  Father  ;  "  5  manifestly  by  Him  who 
made  all  things  ;  for  He  did  not  deliver  to  Him 
the  things  of  another,  but  His  own.  But  in  all 
things  [it  is  implied  that]  nothing  has  been  kept 
back  [from  Him],  and  for  this  reason  the  same 
person  is  the  Judge  of  the  living  and  the  dead ; 
"  having  the  key  of  David  :  He  shall  open,  and 
no  man  shall  shut :  He  shall  shut,  and  no  man 
shall  open."  ^  For  no  one  was  able,  either  in 
heaven  or  in  earth,  or  under  the  earth,  to  open 
the  book  of  the  Father,  or  to  behold  Him,  with 
the  exception  of  the  Lamb  who  was  slain,  and 
who  redeemed  us  with  His  own  blood,  receiving 
power  over  all  things  from  the  same  God  who 
made  all  things  by  the  Word,  and  adorned  them 
by  [His]  Wisdom,  when  "  the  Word  was  made 
flesh  ;  "  that  even  as  the  Word  of  God  had  the 
sovereignty  in  the  heavens,  so  also  might  He 
have  the  sovereignty  in  earth,  inasmuch  as  [He 
was]  a  righteous  man,  "  who  did  no  sin,  neither 
was  there  found  guile  in  His  mouth ; "  7  and 
that  He  might  have  the  pre-eminence  over  those 
things  which  are  under  the  earth.  He  Himself 
being  made  "  the  first-begotten  of  the  dead  ;  "  ^ 
and  that  all  things,  as  I  have  already  said,  might 
behold  their  King ;  and  that  the  paternal  light 
might  meet  with  and  rest  upon  the  flesh  of  our 
Lord,  and  come  to  us  from  His  resplendent 
flesh,  and  that  thus  man  might  attain  to  immor- 
tality, having  been  invested  with  the  paternal 
light. 

3.  I  have  also  largely  demonstrated,  that 
the  Word,  namely  the  Son,  was  always  with 
the  Father ;  and  that  Wisdom  also,  which  is  the 


'  Gen.  i.  26. 

2  This  quotation  is  taken  from  the  Shepherd  of  Hernias,  book 
ii.  sim.  I. 

3  Mai.  ii.  10. 

*  Eph.  iv.  6. 

s  Matt.  xi.  27. 

*  Rev.  iii.  7. 

'  I  I'et.  ii.  23, 
8  Col.  i.  18. 


Spirit,  was  present  with  Him,  anterior  to  all 
creation.  He  declares  by  Solomon  :  "  (jod  by 
Wisdom  founded  the  earth,  and  by  understand- 
ing hath  He  established  the  heaven,  l^^y  His 
knowledge  the  depths  burst  forth,  and  the  clouds 
dropped  down  the  dew."^  And  again:  "The 
Lord  created  me  the  beginning  of  His  ways  in 
His  work  :  He  set  me  up  from  everlasting,  in  the 
beginning,  before  He  made  the  earth,  before 
He  established  the  depths,  and  before  the  foun- 
tains of  waters  gushed  forth  ;  before  the  moun- 
tains were  made  strong,  and  before  all  the  hills, 
He  brought  me  forth."  '°  And  again  :  "  When 
He  prepared  the  heaven,  I  was  with  Him,  and 
when  He  established  the  fountains  of  the  deep ; 
when  He  made  the  foundations  of  the  earth 
strong,  I  was  with  Him  preparing  [them].  I 
was  He  in  whom  He  rejoiced,  and  throughout  all 
time  I  was  daily  glad  before  His  face,  when  He 
rejoiced  at  the  completion  of  the  world,  and 
was  delighted  in  the  sons  of  men."  " 

4.  There  is  therefore  one  God,  who  by  the 
Word  and  Wisdom  created  and  arranged  all 
things ;  but  this  is  the  Creator  (Demiurge)  who 
has  granted  this  world  to  the  human  race,  and 
who,  as  regards  His  greatness,  is  indeed  unknown 
to  all  who  have  been  made  by  Him  (for  no  man 
has  searched  out  His  height,  either  among  the 
ancients  who  have  gone  to  their  rest,  or  any  of 
those  who  are  now  alive)  ;  but  as  regards  His 
love.  He  is  always  known  through  Him  by 
whose  means  He  ordained  all  things.  Now  this 
is  His  Word,  our  Lord  Jesus  Christ,  who  in  the 
last  times  was  made  a  man  among  men,  that  He 
might  join  the  end  to  the  beginning,  that  is,  man 
to  God.  Wherefore  the  prophets,  receiving  the 
prophetic  gift  from  the  same  Word,  announced 
His  advent  according  to  the  flesh,  by  which  the 
blending  and  communion  of  God  and  man  took 
place  according  to  the  good  pleasure  of  the 
Father,  the  Word  of  God  foretelling  from  the 
beginning  that  God  should  be  seen  by  men,  and 
hold  converse  with  them  upon  earth,  should 
confer  with  them,  and  should  be  present  with 
His  own  creation,  saving  it,  and  becoming  capa- 
ble of  being  perceived  by  it,  and  freeing  us  from 
the  hands  of  all  that  hate  us,  that  is,  from  every 
spirit  of  wickedness ;  and  causing  us  to  serve 
Him  in  holiness  and  righteousness  all  ourdays,'^ 
in  order  that  man,  having  embraced  the  Spirit 
of  God,  might  pass  into  the  glory  of  the  Father, 

5.  These  things  did  the  prophets  set  forth  in 
a  prophetical  manner  ;  but  they  did  not,  as  some 
allege,  [proclaim]  that  He  who  was  seen  by  the 
prophets  was  a  different  [God],  the  Father  of 


"  Prov.  iii.  19,  20. 

10  Prov.  viii.  22-25.  [This  is  one  of  the  favourite  Me.s.sianic  quota- 
tions of  the  Fathers,  and  is  considered  as  the  base  of  the  first  chapter 
of  St.  John's  Gospel.] 

"  Prov.  viii.  27-31. 

'2  Luke  i.  71,  75. 


IREN^US   AGAINST    HERESIES. 


489 


all  being  invisible.  Yet  this  is  what  those  [here- 
tics] declare,  vvho  are  altogether  ignorant  of  the 
nature  of  prophecy.  For  prophecy  is  a  predic- 
tion of  things  future,  that  is,  a  setting  forth 
beforehand  of  those  things  which  shall  be  after- 
wards. The  prophets,  then,  indicated  before- 
hand that  God  should  be  seen  by  men ;  as  the 
Lord  also  says,  "  Blessed  are  the  pure  in  heart, 
for  they  shall  see  (rod."  '  But  in  respect  to 
His  greatness,  and  His  wonderful  glory,  "  no 
man  shall  see  God  and  live,"  -  for  the  Father  is 
incomprehensible  ;  but  in  regard  to  His  love, 
and  kindness,  and  as  to  His  infinite  power,  even 
this  He  grants  to  those  who  love  Him,  that  is, 
to  see  God,  which  thing  the  prophets  did  also 
predict.  "  For  those  things  that  are  impossible 
with  men,  are  possible  with  God."  3  For  man 
does  not  see  God  by  his  own  powers ;  but  when 
He  pleases  He  is  seen  by  men,  by  whom  He 
wills,  and  when  He  wills,  and  as  He  wills.  For 
God  is  powerful  in  all  things,  having  been  seen 
at  that  time  indeed,  prophetically  through  the 
Spirit,  and  seen,  too,  adoptively  through  the 
Son ;  and  He  shall  also  be  seen  paternally  in 
the  kingdom  of  heaven,  the  Spirit  truly  prepar- 
ing man  in  the  Son+  of  God,  and  the  Son  lead- 
ing him  to  the  Father,  while  the  Father,  too, 
confers  [upon  him]  incorruption  for  eternal  life, 
which  comes  to  every  one  from  the  fact  of  his 
seeing  God.  F"or  as  those  who  see  the  light  are 
within  the  light,  and  partake  of  its  brilliancy ; 
even  so,  those  who  see  God  are  in  God,  and 
receive  of  His  splendour.  But  [His]  splendour 
vivifies  them  ;  those,  therefore,  who  see  God,  do 
receive  hfe.  And  for  this  reason,  He,  [although] 
beyond  comprehension,  and  boundless  and  in- 
visible, rendered  Himself  visible,  and  compre- 
hensible, and  within  the  capacity  of  those  who 
believe,  that  He  might  vivity  those  who  receive 
anci  behold  Him  through  faith. 5  For  as  His 
greatness  is  past  finding  out,  so  also  His  good- 
ness is  beyond  expression  ;  by  which  having  been 
seen.  He  bestows  life  upon  those  who  see  Him. 
It  is  not  possible  to  live  apart  from  life,  and  the 
means  of  life  is  found  in  fellowship  with  God ; 
but  fellowship  with  God  is  to  know  God,  and  to 
enjoy  His  goodness. 

6.  Men  therefore  shall  see  God,  that  they 
■  may  live,  being  made  immortal  by  that  sight, 
and  attaining  even  unto  God  ;  which,  as  I  have 
already  said,  was  declared  figuratively  by  the 
prophets,  that  God  should  be  seen  by  men  who 
bear  His  Spirit  [in  them],  and  do  always  w-ait 
patiently  for  His  coming.  As  also  Moses  says 
in  Deuteronomy,  "  We  shall  see  in  that  day  that 


1  Matt.  V.  8. 

2  Ex.  xxxiii.  20. 

3  Luke  xviii.  27. 

*  Some  read  "  in  filium"  instead  of  "  in  filio,"  as  above. 
5  A  part  of  the  original  Greek  text  is  preserved  here,  and   has 
been  followed,  as  it  makes  the  better  sense. 


God  will  talk  to  man,  and  he  shall  live."  ^  For 
certain  of  these  men  used  to  see  the  prophetic 
Spirit  and  His  active  influences  poured  forth  for 
all  kinds  of  gifts ;  others,  again,  [beheld]  the 
advent  of  the  Lord,  and  that  dispensation  which 
obtained  from  the  beginning,  by  which  He  ac- 
complished the  will  of  the  Father  with  regard 
to  things  both  celestial  and  terrestrial ;  and 
others  [beheld]  paternal  glories  adapted  to  the 
times,  and  to  those  who  saw  and  who  heard  them 
then,  and  to  all  who  were  subsequently  to  hear 
them.  Thus,  therefore,  was  God  revealed  ;  for 
God  the  Father  is  shown  forth  through  all  these 
[operations],  the  Spirit  indeed  working,  and  the 
Son  ministering,  while  the  Father  was  approving, 
and  man's  salvation  being  accomplished.  As 
He  also  declares  through  Hosea  the  prophet : 
"I,"  He  says,  "have  multiplied  visions,  and 
have  used  similitudes  by  the  ministry  (/«  mani- 
bus)  of  the  prophets."  7  But  the  apostle  ex- 
pounded this  very  passage,  when  he  said,  "  Now 
there  are  diversities  of  gifts,  but  the  same  Spirit ; 
and  there  are  differences  of  ministrations,  but 
the  same  Lord ;  and  there  are  diversities  of 
operations,  but  it  is  the  same  God  w^hich  work- 
eth  all  in  all.  But  the  manifestation  of  the 
Spirit  is  given  to  every  man  to  profit  withal."  ^ 
But  as  He  who  w^orketh  all  things  in  all  is  God, 
[as  to  the  points]  of  what  nature  and  how  great 
He  is,  [God]  is  invisible  and  indescribable  to 
all  things  which  have  been  made  by  Him,  but 
He  is  by  no  means  unknown  :  for  all  things 
learn  through  His  Word  that  there  is  one  God 
the  Father,  who  contains  all  things,  and  who 
grants  existence  to  all,  as  is  written  in  the  Gos- 
pel :  "  No  man  hath  seen  God  at  any  time, 
except  the  only-begotten  Son,  who  is  in  the 
bosom  of  the  Father  ;  He  has  declared  [Him.]"^ 
7.  I'herefore  the  Son  of  the  Father  declares 
[Him]  from  the  beginning,  inasmuch  as  He  was 
with  the  Father  from  the  beginning,  who  did  also 
show  to  the  human  race  prophetic  visions,  and 
diversities  of  gifts,  and  His  own  ministrations, 
and  the  glory  of  the  Father,  in  regular  order  and 
connection,  at  the  fitting  time  for  the  benefit 
[of  mankind].  For  where  there  is  a  regular 
succession,  there  is  also  fixedness ;  and  where 
fixedness,  there  suitability  to  the  period  ;  and 
where  suitability,  there  also  utility.  And  for  this 
reason  did  the  Word  become  the  dispenser  of 
the  paternal  grace  for  the  benefit  of  men,  for 
whom  He  made  such  great  dispensations,  reveal- 
ing God  indeed  to  men,  but  presenting  man  to 
God,  and  preserving  at  the  same  time  the  in\isi- 
bility  of  the  Father,  lest  man  should  at  any  time 
become  a  despiser  of  God,  and  that  he  should 


6  Deut.  V.  24. 

7  Hos.  xii.  10. 

5  I  Cor.  xii.  4-7. 
9  John  i.  18. 


490 


IREN^EUS   AGAINST   HERESIES. 


always  possess  something  towards  which  he 
might  advance  ;  but,  on  the  other  hand,  reveal- 
ing God  to  men  through  many  dispensations,  lest 
man,  falling  away  from  God  altogether,  should 
cease  to  exist.  For  the  glory  of  God  is  a  living 
man ;  and  the  life  of  man  consists  in  beholding 
God.  For  if  the  manifestation  of  God  which  is 
made  by  means  of  the  creation,  affords  life  to  all 
living  in  the  earth,  much  more  does  that  revela- 
tion of  the  Father  which  comes  through  the 
Word,  give  life  to  those  who  see  God. 

8.  Inasmuch,  then,  as  the  Spirit  of  God 
pointed  out  by  the  prophets  things  to  come, 
forming  and  adapting  us  beforehand  for  the  pur- 
pose of  our  being  made  subject  to  God,  but  it 
was  still  a  future  thing  that  man,  through  the 
good  pleasure  of  the  Holy  Spirit,  should  see 
[God],  it  necessarily  behoved  those  through 
whose  instrumentality  future  things  were  an- 
nounced, to  see  God,  whom  they  intimated  as 
to  be  seen  by  men ;  in  order  that  God,  and  the 
Son  of  God,  and  the  Son,  and  the  Father,  should 
not  only  be  prophetically  announced,  but  that 
He  should  also  be  seen  by  all  His  members  who 
are  sanctified  and  instructed  in  the  things  of 
God,  that  man  might  be  disciplined  beforehand 
and  previously  exercised  for  a  reception  into  that 
glory  which  shall  afterwards  be  revealed  in  those 
who  love  God.  For  the  prophets  used  not  to 
prophesy  in  word  alone,  but  in  visions  also,  and 
in  their  mode  of  life,  and  in  the  actions  which 
they  performed,  according  to  the  suggestions  of 
the  Spirit.  After  this  invisible  manner,  therefore, 
did  they  see  God,  as  also  Esaias  says,  "  I  have 
seen  with  mine  eyes  the  King,  the  Lord  of 
hosts,"  '  pointing  out  that  man  should  behold 
God  with  his  eyes,  and  hear  His  voice.  In  this 
manner,  therefore,  did  they  also  see  the  Son  of 
God  as  a  man  conversant  with  men,  while  they 
prophesied  what  was  to  happen,  saying  that  He 
who  was  not  come  as  yet  was  present ;  proclaim- 
ing also  the  impassible  as  subject  to  suffering, 
and  declaring  that  He  who  was  then  in  heaven 
had  descended  into  the  dust  of  death.-  More- 
over, [with  regard  to]  the  other  arrangements 
concerning  the  summing  up  that  He  should 
make,  some  of  these  they  beheld  through  visions, 
others  they  proclaimed  by  word,  while  others 
they  indicated  typically  by  means  of  [outward] 
action,  seeing  visibly  those  things  which  were  to 
be  seen  ;  heralding  by  word  of  mouth  those 
which  should  be  heard ;  and  performing  by 
actual  operation  what  should  take  place  by  ac- 
tion ;  but  [at  the  same  time]  announcing  all 
prophetically.  Wherefore  also  Moses  declared 
that  (iod  was  indeed  a  consuming  fire  ^  {(a^neum) 
to  the  people    that   transgressed    the   law,  and 


'  Isa.  vi.  5. 

2  Ps.  xxii.  IS. 

3  Deut.  iv.  34. 


threatened  that  God  would  bring  upon  them  a 
day  of  fire ;  but  to  those  who  had  the  fear  of 
God  he  said,  "  The  Lord  God  is  merciful  and 
gracious,  and  long-suffering,  and  of  great  com- 
miseration, and  true,  and  keeps  justice  and 
mercy  for  thousands,  forgiving  unrighteousness, 
and  transgressions,  and  sins."-* 

9.  And  the  Word  spake  to  Moses,  appearing 
before  him,  "just  as  any  one  might  speak  to  his 
friend."  s  But  Moses  desired  to  see  Him  openly 
who  was  speaking  with  him,  and  was  thus  ad- 
dressed :  "  Stand  in  the  deep  place  of  the  rock, 
and  with  My  hand  I  will  cover  thee.  But  when 
My  splendour  shall  pass  by,  then  thou  shalt  see 
My  back  parts,  but  My  face  thou  shalt  not  see  : 
for  no  man  sees  My  face,  and  shall  live."  ^  Two 
facts  are  thus  signified  :  that  it  is  impossible  for 
man  to  see  God ;  and  that,  through  the  wisdom 
of  God,  man  shall  see  Him  in  the  last  times,  in 
the  depth  of  a  rock,  that  is,  in  His  coming  as  a 
man.  And  for  this  reason  did  He  [the  Lord] 
confer  with  him  face  to  face  on  the  top  of  a 
mountain,  Elias  being  also  present,  as  the  Gospel 
relates,7  He  thus  making  good  in  the  end  the 
ancient  promise. 

10.  The  prophets,  therefore,  did  not  openly 
behold  the  actual  face  of  God,  but  [they  saw] 
the  dispensations  and  the  mysteries  through 
which  man  should  afterwards  see  God.  As  was 
also  said  to  Elias  :  "  Thou  shalt  go  forth  to- 
morrow, and  stand  in  the  presence  of  the  Lord  ; 
and,  behold,  a  wind  great  and  strong,  which 
shall  rend  the  mountains,  and  break  the  rocks 
in  pieces  before  the  Lord.  And  the  Lord  [was] 
not  in  the  wind  ;  and  after  the  wind  an  earth- 
quake, but  the  Lord  [was]  not  in  the  earth- 
quake ;  and  after  the  earthquake  a  fire,  but  the 
Lord  [was]  not  in  the  fire ;  and  after  the  fire  a 
scarcely  audible  voice"  {t'ox  aurce  temiis)? 
For  by  such  means  was  the  prophet  —  very  in- 
dignant, because  of  the  transgression  of  the 
people  and  the  slaughter  of  the  prophets  —  both 
taught  to  act  in  a  more  gentle  manner ;  and  the 
Lord's  advent  as  a  man  was  pointed  out,  that  it 
should  be  subsequent  to  that  law  which  was  given 
by  Moses,  mild  and  tranquil,  in  which  He  would 
neither  break  the  bruised  reed,  nor  quench  the 
smoking  flax.9  The  mild  and  peaceful  repose 
of  His  kingdom  was  indicated  likewise.  For, 
after  the  wind  which  rends  the  mountains,  and 
after  the  earth(|uake,  and  after  the  fire,  come  the 
tranquil  and  peaceful  times  of  His  kingdom,  in 
which  the  S])irit  of  God  does,  in  the  most  gentle 
manner,  vivify  and  increase  mankind.  This,  too, 
was  made  still  clearer  by  Ezekicl,  that  the  proph- 


4  Ex.  xxxiv.  6,  7. 
s  Num.  xii.  8. 
'  Ex.  xxxiii.  20-22. 
1  Matt.  xvii.  3,  etc. 
*  I  Kings  xix.  11,  la. 
9  Isa.  xlii.  3. 


IREN^US   AGAINST   HERESIES. 


491 


ets  saw  the  dispensations  of  God  in  part,  but  not 
actually  God  Himself.  For  when  this  man  had 
seen  the  vision  '  of  God,  and  the  cherubim,  and 
their  wheels,  and  when  he  had  recounted  the 
mystery  of  the  whole  of  that  progression,  and 
hatl  beheld  the  likeness  of  a  throne  above  them, 
and  upon  the  throne  a  likeness  as  of  the  figure 
of  a  man,  and  the  things  which  were  upon  his 
loins  as  the  figure  of  amber,  and  what  was  below 
like  the  sight  of  fire,  and  when  he  set  forth  all 
the  rest  of  the  vision  of  the  thrones,  lest  any  one 
might  happen  to  think  that  in  those  [visions]  he 
had  actually  seen  God,  he  added  :  "This  was  the 
appearance  of  the  likeness  of  the  glory  of  God."^ 
II.  If,  then,  neither  Moses,  nor  Elias,  nor 
Ezekiel,  who  had  all  many  celestial  visions,  did 
see  God  ;  but  if  what  they  did  see  were  simili- 
tudes of  the  splendour  of  the  Lord,  and  prophe- 
cies of  things  to  come  ;  it  is  manifest  that  the 
Father  is  indeed  invisible,  of  whom  also  the  Lord 
said,  "No  man  hath  seen  God  at  any  time."^ 
But  His  Word,  as  He  Himself  willed  it,  and  for 
the  benefit  of  those  who  beheld,  did  show  the 
Father's  brightness,  and  explained  His  purposes 
(as  also  the  Lord  said :  "  The  only-begotten 
God,-*  which  is  in  the  bosom  of  the  Father,  He 
hath  declared  [Him]  ;  "  and  He  does  Himself 
also  interpret  the  Word  of  the  Father  as  being 
rich  and  great)  ;  not  in  one  figure,  nor  in  one 
character,  did  He  appear  to  chose  seeing  Him, 
but  according  to  the  reasons  and  effects  aimed 
at  in  His  dispensations,  as  it  is  written  in  Daniel. 
For  at  one  time  He  was  seen  with  those  who 
were  around  Ananias,  Azarias,  Misael,  as  present 
with  them  in  the  furnace  of  fire,  in  the  burning, 
and  preserving  them  from  [the  effects  of]  fire  : 
"  And  the  appearance  of  the  fourth,"  it  is  said, 
"  was  like  to  the  Son  of  God."  s  At  another 
time  [He  is  represented  as]  "  a  stone  cut  out  of 
the  mountain  without  hands,"  ^  and  as  smiting 
all  temporal  kingdoms,  and  as  blowing  them 
away  {yentilans  ea),  and  as  Himself  filling  all 
the  earth.  Then,  too,  is  this  same  individual 
beheld  as  the  Son  of  man  coming  in  the  clouds 
of  heaven,  and  drawing  near  to  the  Ancient  of 
Days,  and  receiving  from  Him  all  power  and 
glory,  and  a  kingdom.  "  His  dominion,"  it  is 
said,  "  is  an  everlasting  dominion,  and  His  king- 
dom shall  not  perish."  ^  John  also,  the  Lord's 
disciple,  when  beholding  the  sacerdotal  and 
glorious  advent  of  His  kingdom,  says  in  the 
Apocalypse  :    "  I  turned   to  see  the  voice  that 


1  Ezek.  i.  I. 

2  Ezek.  ii.  I. 

3  John  i.  18. 

<  "  This  text,  as  quoted  a  short  time  ago,  indicated  '  the  only- 
begotten  Son;  '  but  the  agreement  of  the  Syriac  version  induces  the 
belief  thut  the  present  reading  was  that  expressed  by  Irenaeus,  and 
that  the  previous  quotation  has  been  corrected  to  suit  the  Vulgate. 
The  former  reading,  however,  occurs  in  book  iii.  c.  xi.  5."  —  H.-\kvey. 

5  Dan.  iii.  26. 

*  Dan.  vii.  13,  14. 

7  Dan.  vii.  4. 


spake  with  me.  And,  being  turned,  I  saw  seven 
golden  candlesticks ;  and  in  the  midst  of  the 
candlesticks  One  like  unto  the  Son  of  man, 
clothed  with  a  garment  reaching  to  the  feet,  and 
girt  about  the  paps  with  a  golden  girdle  ;  and 
His  head  and  His  hairs  were  white,  as  white  as 
wool,  and  as  snow ;  and  His  eyes  were  as  a 
flame  of  fire ;  and  His  feet  like  unto  fine  brass, 
as  if  He  burned  in  a  furnace.  And  His  voice 
[was]  as  the  voice  of  waters ;  and  He  had  in 
His  right  hand  seven  stars ;  and  out  of  His 
mouth  went  a  sharp  two-edged  sword  ;  and 
His  countenance  was  as  the  sun  shining  in  his 
strength.'"*  For  in  these  words  He  sets  forth 
something  of  the  glory  [which  He  has  received] 
from  His  Father,  as  [where  He  makes  mention 
of]  the  head;  something  in  reference  to  the 
priestly  office  also,  as  in  the  case  of  the  long 
garment  reaching  to  the  feet.  And  this  was  the 
reason  why  Moses  vested  the  high  priest  after 
this  fashion.  vSomething  also  alludes  to  the  end 
[of  all  things],  as  [where  He  speaks  of]  the 
fine  brass  burning  in  the  fire,  which  denotes 
the  power  of  faith,  and  the  continuing  instant 
in  prayer,  because  of  the  consuming  fire  which 
is  to  come  at  the  end  of  time.  But  when  John 
could  not  endure  the  sight  (for  he  says,  "  I  fell 
at  his  feet  as  dead ;  "  9  that  what  was  written 
might  come  to  pass  :  "  No  man  sees  God,  and 
shall  live  "  '°),  and  the  Word  reviving  him,  and 
reminding  him  that  it  was  He  upon  whose  bosom 
he  had  leaned  at  supper,  when  he  put  the  ques- 
tion as  to  who  should  betray  Him,  declared  :  "  I 
am  the  first  and  the  last,  and  He  who  liveth,  and 
was  dead,  and  behold  I  am  alive  for  evermore, 
and  have  the  keys  of  death  and  of  hell."  And 
after  these  things,  seeing  the  same  Lord  in  a 
second  vision,  he  says  :  "  For  I  saw  in  the  midst 
of  the  throne,  and  of  the  four  living  creatures, 
and  in  the  midst  of  the  elders,  a  Lamb  standing 
as  it  had  been  slain,  having  seven  horns,  and 
seven  eyes,  which  are  the  seven  spirits  of  God, 
sent  forth  into  all  the  earth."  "  And  again,  he 
says,  speaking  of  this  very  same  Lamb  :  "  And 
behold  a  white  horse ;  and  He  that  sat  upon 
him  was  called  Faithful  and  True  ;  and  in  right- 
eousness doth  He  judge  and  make  war.  And 
His  eyes  were  as  a  flame  of  fire,  and  on  His 
head  were  many  crowns  ;  having  a  name  written, 
that  no  man  knoweth  but  Himself:  and  He  was 
girded  around  with  a  vesture  sprinkled  with 
blood  :  and  His  name  is  called  The  Word  of 
God.  And  the  armies  of  heaven  followed  Him 
upon  white  horses,  clothed  in  pure  white  linen. 
And  out  of  His  mouth  goeth  a  sharp  sword,  that 
with  it  He  may  smite  the  nations ;  and  He  shall 


8  Rev.  i.  12. 

9  Rev.  i.  17. 

'°  Ex.  xxxiii.  20. 
"  Rev.  V.  6. 


492 


IREN^US   AGAINST   HERESIES. 


rule  {pascef)  them  with  a  rod  of  iron  :  and  He 
treadeth  the  wine-press  of  the  fierceness  of  the 
wrath  of  God  Ahnighty.  And  He  hath  upon 
His  vesture  and  upon  His  thigh  a  name  written, 
King  of  kings  and  Lord  of  lords."  '  Thus 
does  the  Word  of  God  always  preserve  the  out- 
lines, as  it  were,  of  things  to  come,  and  points 
out  to  men  the  various  forms  {species),  as  it 
were,  of  the  dispensations  of  the  Father,  teach- 
ing us  the  things  pertaining  to  God. 

12.  However,  it  was  not  by  means  of  visions 
alone  which  were  seen,  and  words  which  were 
proclaimed,  but  also  in  actual  works,  that  He 
was  beheld  by  the  prophets,  in  order  that  through 
them  He  might  prefigure  and  show  forth  future 
events  beforehand.  For  this  reason  did  Hosea 
the  prophet  take  "  a  wife  of  whoredoms,"  prophe- 
sying by  means  of  the  action,  "  that  in  commit- 
ting fornication  the  earth  should  fornicate  from 
the  Lord,"  ^  that  is,  the  men  who  are  upon  the 
earth ;  and  from  men  of  this  stamp  it  will  be 
God's  good  pleasure  to  take  out^  a  Church 
which  shall  be  sanctified  by  fellowship  with  His 
Son,  just  as  that  woman  was  sanctified  by  inter- 
course with  the  prophet.  And  for  this  reason, 
Paul  declares  that  the  *'  unbelieving  wife  is  sanc- 
tified by  the  beheving  husband."  •*  Then  again, 
the  prophet  names  his  children,  "  Not  having 
obtained  mercy,"  and  "  Not  a  people,"  s  in  order 
that,  as  says  the  apostle,  "  what  was  not  a  people 
'  may  become  a  people  ;  and  she  who  did  not 
obtain  mercy  may  obtain  mercy.  And  it  shall 
come  to  pass,  that  in  the  place  where  it  was 
said,  This  is  not  a  people,  there  shall  they  be 
called  the  children  of  the  living  God."  ^  That 
which  had  been  done  typically  through  his  ac- 
tions by  the  prophet,  the  apostle  proves  to  have 
been  done  truly  by  Christ  in  the  Church.  Thus, 
too,  did  Moses  also  take  to  wife  an  Ethiopian 
woman,  whom  he  thus  made  an  Israelitish  one, 
showing  by  anticipation  that  the  wild  olive  tree 
is  grafted  into  the  cultivated  olive,  and  made  to 
partake  of  its  fatness.  For  as  He  who  was  born 
Christ  according  to  the  flesh,  had  indeed  to  be 
sought  after  by  the  people  in  order  to  be  slain, 
but  was  to  be  set  free  in  Egypt,  that  is,  among 
the  Gentiles,  to  sanctify  those  who  were  there  in 
a  state  of  infancy,  from  whom  also  He  perfected 
His  Church  in  that  place  (for  Egypt  was  Gentile 
from  the  beginning,  as  was  Ethiopia  also)  ;  for 
this  reason,  by  means  of  the  marriage  of  Moses, 
was  shown   forth  the  marriage  of  the  Word ;  ^ 


'  Rev.  xix.  11-17. 

2  Hos.  i   2,  3. 

3  Acts  XV.  14. 

*  I  Cor.  vii.  14.  [Rut  Ho.sca  himself  snys  (xii.  10),  "I  have 
used  similitudes;  "  and  this  history  may  be  fairly  referred  to  prophetic 
vision.  Dr.  Pusey,  in  his  Miuor  Prophets,  in  loc,  argues  against 
this  view,  however;  and  his  reasons  deserve  consideration.] 

s  Hos.  i.  6-9. 

^  Rom.  ix.  25,  26. 

^  The  text  is  here  uncertain;  and  while  the  general  meaning  of 
the  sentence  is  ;)lain,  its  syntax  is  confused  and  obscure. 


and  by  means  of  the  Ethiopian  bride,  the  Church 
taken  from  among  the  Gentiles  was  made  mani- 
fest ;  and  those  who  do  detract  from,  accuse, 
and  deride  it,  shall  not  be  pure.  For  they  shall 
be  full  of  leprosy,  and  expelled  from  the  camp 
of  the  righteous.  Thus  also  did  Rahab  the  har- 
lot, while  condemning  herself,  inasmuch  as  she 
was  a  Gentile,  guilty  of  all  sins,  nevertheless 
receive  the  three  spies,**  who  were  spying  out  all 
the  land,  and  hid  them  at  her  home  ;  [which 
three  were]  doubtless  [a  type  of]  the  Father 
and  the  Son,  together  with  the  Holy  Spirit. 
And  when  the  entire  city  in  which  she  lived 
fell  to  ruins  at  the  sounding  of  the  seven  trum- 
pets, Rahab  the  harlot  was  preserved,  when  all 
was  over  \in  ultimis'],  together  with  all  her 
house,  through  faith  of  the  scarlet  sign  ;  as  the 
Lord  also  declared  to  those  who  did  not  receive 
His  advent,  —  the  Pharisees,  no  doubt,  nullify 
the  sign  of  the  scarlet  thread,  which  meant  the 
passover,  and  the  redemption  and  exodus  of 
the  people  from  Egypt,  —  when  He  said,  "  The 
publicans  and  the  harlots  go  into  the  kingdom 
of  heaven  before  you."  ^ 

CHAP.     XXI. ABR.AHAM'S     FAITH     WAS     IDENTICAL 

WITH  OURS  ;  THIS  FAITH  WAS  PREFIGURED  BY 
THE  WORDS  AND  ACTIONS  OF  THE  OLD  PATRI- 
ARCHS. 

1.  But  that  our  faith  was  also  prefigured  in 
Abraham,  and  that  he  was  the  patriarch  of  our 
faith,  and,  as  it  were,  the  prophet  of  it,  the  apostle 
has  very  fully  taught,  when  he  says  in  the  Epistle 
to  the  Galatians  :  "  He  therefore  that  ministereth 
to  you  the  Spirit,  and  worketh  miracles  among 
you,  [doeth  he  it]  by  the  works  of  the  law,  or  by 
the  hearing  of  faith  ?  Even  as  Abraham  believed 
God,  and  it  was  accounted  unto  him  for  righteous- 
ness. Know  ye  therefore,  that  they  which  are 
of  faith,  the  same  are  the  children  of  Abraham. 
But  the  Scripture,  foreseeing  that  God  would 
justify  the  heathen  through  faith,  announced  be- 
forehand unto  Abraham,  that  in  him  all  nations 
should  be  blessed.  So  then  they  which  be  of 
faith  shall  be  blessed  with  faithful  Abraham."  '° 
For  which  [reasons  the  apostle]  declared  that 
this  man  was  not  only  the  prophet  of  faith,  but 
also  the  father  of  those  who  from  among  the 
Gentiles  believe  in  Jesus  Christ,  because  his  faith 
and  ours  are  one  and  the  same  :  for  he  believed 
in  things  fiiture,  as  if  they  were  already  accom- 
plished, because  of  the  promise  of  God  ;  and  in 
like  manner  do  we  also,  because  of  the  promise 
of  God,  behold  through  faith  that  inheritance 
[laid  up  for  us]  in  the   [future]   kingdom. 

2.  The  history  of  Isaac,  too,  is  not  without  a 


8  Irenseus  seems  here  to  have  written 
lapse  of  memory. 

9  Matt.  xxi.  31. 

'0  Gal.  iii.  5-9;  Gen.  xii.  3. 


■  three  "  for  "  two  "  from  a 


IREN^US    AGAINST    HERESIES. 


493 


symbolical  character.  For  in  the  Epistle  to  the 
Romans,  the  apostle  declares  :  "  Moreover,  when 
Rebecca  had  conceived  by  one,  even  by  our 
father  Isaac,"  she  received  answer'  from  the 
Word,  "  that  the  purpose  of  Ciod  according  to 
election  might  stand,  not  of  works,  but  of  Him 
that  calleth,  it  was  said  unto  her.  Two  nations 
are  in  thy  womb,  and  two  manner  of  people  are 
in  thy  body ;  and  the  one  people  shall  over- 
come the  other,  and  the  elder  shall  serve  the 
younger."  -  From  which  it  is  evident,  that  not 
only  [were  there]  prophecies  of  the  patriarchs, 
but  also  that  the  children  brought  forth  by  Re- 
becca were  a  prediction  of  the  two  nations  ;  and 
that  the  one  should  be  indeed  the  greater,  but 
the  other  the  less  ;  that  the  one  also  should  be 
under  bondage,  but  the  other  free  ;  but  [that 
both  should  be]  of  one  and  the  same  father. 
Our  God,  one  and  the  same,  is  also  their  God, 
who  knows  hidden  things,  who  knoweth  all  things 
before  they  can  come  to  pass ;  and  for  this 
reason  has  He  said,  "  Jacob  have  I  loved,  but 
Esau  have  I  hated."  ^ 

3.  If  any  one,  again,  will  look  into  Jacob's 
actions,  he  shall  find  them  not  destitute  of  mean- 
ing, but  full  of  import  with  regard  to  the  dis- 
pensations. Thus,  in  the  first  place,  at  his  birth, 
since  he  laid  hold  on  his  brother's  heel,'*  he  was 
called  Jacob,  that  is,  the  snpplanter — one  who 
holds,  but  is  not  held ;  binding  the  feet,  but  not 
being  bound  ;  striving  and  conquering  ;  grasping 
in  his  hand  his  adversary's  heel,  that  is,  victory. 
For  to  this  end  was  the  Lord  born,  the  type  of 
whose  birth  he  set  forth  beforehand,  of  whom 
also  John  says  in  the  Apocalypse  :  "  He  went 
forth  conquering,  that  He  should  conquer."  s  In 
the  next  place,  [Jacob]  received  the  rights  of  the 
first-born,  when  his  brother  looked  on  them  with 
contempt ;  even  as  also  the  younger  nation  re- 
ceived Him,  Christ,  the  first-begotten,  when  the 
elder  nation  rejected  Him,  saying,  "  We  have  no 
king  but  Caesar."  ^  But  in  Christ  every  blessing 
[is  summed  up],  and  therefore  the  latter  people 
has  snatched  away  the  blessings  of  the  former 
from  the  Father,  just  as  Jacob  took  away  the 
blessing  of  this  Esau.  For  which  cause  his 
brother  suffered  the  plots  and  persecutions  of  a 
brother,  just  as  the  Church  suffers  this  self-same 
thing  from  the  Jews.  In  a  foreign  country  were 
the  twelve  tribes  born,  the  race  of  Israel,  inas- 
much as  Christ  was  also,  in  a  strange  country,  to 
generate  the  twelve-pillared  foundation  of  the 
Church.  Various  coloured  sheep  were  allotted  to 
this  Jacob  as  his  wages ;  and  the  wages  of  Christ 
are  human  beings,  who  from  various  and  diverse 


'  Massuet  would  cancel  these  words, 

2  Rom.  ix.  10-13;   Oen.  xxv.  23. 

3  Rom.  ix.  13;  ftlal.  i.  2. 
*•  Gen.  xxv.  26. 

5   Rev.  vi.  2. 
^  jonn  XIX.  15. 


nations  come  together  into  one  cohort  of  faith, 
as  the  Father  promised  Him,  saying,  "  Ask  of 
Me,  and  I  will  give  Thee  the  heathen  for  Thine 
inheritance,  the  uttermost  parts  of  the  earth  for 
Thy  possession."  ^  And  as  from  the  multitude 
of  his  sons  the  prophets  of  the  Lord  [afterwards] 
arose,  there  was  every  necessity  that  Jacob  should 
beget  sons  from  the  two  sisters,  even  as  Christ  did 
from  the  two  laws  of  one  and  the  same  Father ; 
and  in  like  manner  also  from  the  handmaids,  in- 
dicating that  Christ  should  raise  up  sons  of  God, 
both  from  freemen  and  from  slaves  after  the  flesh, 
bestowing  upon  all,  in  the  same  manner,  the  gift 
of  the  Spirit,  who  vivifies  us.**  But  he  (Jacob) 
did  all  things  for  the  sake  of  the  younger,  she  who 
had  the  handsome  eyes,''  Rachel,  who  prefigured 
the  Church,  for  which  Christ  endured  patiently ; 
who  at  that  time,  indeed,  by  means  of  His  patri- 
archs and  prophets,  was  prefiguring  and  declaring 
beforehand  future  things,  fulfilling  His  part  by 
anticipation  in  the  dispensations  of  God,  and 
accustoming  His  inheritance  to  obey  God,  and  to 
pass  through  the  world  as  in  a  state  of  pilgrimage, 
to  follow  His  word,  and  to  indicate  beforehand 
things  to  come.  For  with  God  there  is  nothing 
without  purpose  or  due  signification. 

CHAP.  XXII.  —  CHRIST  DID  NOT  COME  FOR  THE  SAKE 
OF  THE  MEN  OF  ONE  AGE  ONLY,  BUT  FOR  ALL 
WHO,  LIVING  RIGHTEOUSLY  AND  PIOUSLY,  HAD 
BELIEVED  UPON  HIM  ;  AND  FOR  THOSE,  TOO, 
WHO   SHALL   BELIEVE. 

I.  Now  in  the  last  days,  when  the  fulness  of 
the  time  of  liberty  had  arrived,  the  Word  Him- 
self did  by  Himself  "wash  away  the  filth  of  the 
daughters  of  Zion,"  '°  when  He  washed  the  dis- 
ciples' feet  with  His  own  hands."  For  this  is 
the  end  of  the  human  race  inheriting  God  ;  that 
as  in  the  beginning,  by  means  of  our  first  [par- 
ents], we  were  all  brought  into  bondage,  by 
being  made  subject  to  death ;  so  at  last,  by 
means  of  the  New  Man,  all  who  from  the  begin- 
ning [were  His]  disciples,  having  been  cleansed 
and  washed  from  things  pertaining  to  death, 
should  come  to  the  life  of  God.  For  He  who 
washed  the  feet  of  the  disciples  sanctified  the 
entire  body,  and  rendered  it  clean.  For  this 
reason,  too,  He  administered  food  to  them  in  a 
recumbent  posture,  indicating  that  those  who 
were  lying  in  the  earth  were  they  to  whom  He 
came  to  impart  life.  As  Jeremiah  declares, 
"  The  holy  Lord  remembered  His  dead  Israel, 
who  slept  in  the  land  of  sepulture  ;  and  He 
descended  to  them  to  make  known  to  them  His 


7  Ps   ii.  8. 

8  The  text  of  this  sentence  is  in  great  confusion,  and  we  can  give 
only  a  doubtful  translation. 

9  [Leah's  eyes  were  li'eak,  according  to  the  LXX.;  and  Irenaeus 
infers  that  Rachel's  were  "beautiful  exceedingly."    Canticles,  i.  15.] 

■°  Isa   iv.  4. 
"  John  iiii.  5. 


494 


IREN^US    AGAINST    HERESIES. 


salvation,  that  they  might  be  saved."  '  For  this 
reason  also  were  the  eyes  of  the  disciples 
weighed  down  when  Christ's  passion  was  ap- 
proaching ;  and  when,  in  the  first  instance,  the 
Lord  found  them  sleeping,  He  let  it  pass, — 
thus  indicating  the  patience  of  God  in  regard 
to  the  state  of  slumber  in  which  men  lay ;  but 
coming  the  second  time,  He  aroused  them,  and 
made  them  stand  up,  in  token  that  His  passion 
is  the  arousing  of  His  sleeping  disciples,  on 
whose  account  "  He  also  descended  into  the 
lower  parts  of  the  earth,"  ^  to  behold  with  His 
eyes  the  state  of  those  who  were  resting  from 
their  labours,^  in  reference  to  whom  He  did  also 
declare  to  the  disciples  :  "  Many  prophets  and 
righteous  men  have  desired  to  see  and  hear 
what  ye  do  see  and  hear."  •* 

2.  For  it  was  not  merely  for  those  who  be- 
lieved on  Him  in  the  time  of  Tiberius  Caesar 
that  Christ  came,  nor  did  the  Father  exercise 
His  providence  for  the  men  only  who  are  now 
alive,  but  for  all  men  altogether,  who  from  the 
beginning,  according  to  tlieir  capacity,  in  their 
generation  have  both  feared  and  loved  God,  and 
practised  justice  and  piety  towards  their  neigh- 
bours, and  have  earnestly  desired  to  see  Christ, 
and  to  hear  His  voice.  Wherefore  He  shall,  at 
His  second  coming,  first  rouse  from  their  sleep 
all  persons  of  this  description,  and  shall  raise 
them  up,  as  well  as  the  rest  who  shall  be  judged, 
and  give  them  a  place  in  His  kingdom.  For  it 
is  truly  "  one  God  who  "  directed  the  patriarchs 
towards  His  dispensations,  and  "  has  justified 
the  circumcision  by  faith,  and  the  uncircum- 
cision  through  faith."  s  For  as  in  the  first  we 
were  prefigured,  so,  on  the  other  hand,  are  they 
represented  in  us,  that  is,  in  the  Church,  and 
receive  the  recompense  for  those  things  which 
they  accomplished. 

CHAP.     XXin. THE    PATRIARCHS     AND     PROPHETS, 

BY  POINTING  OUT  THE  ADVENT  OF  CHRIST,  FORTI- 
FIED THEREBY,  AS  IT  WERE,  THE  WAY  OF  POS- 
TERITY TO  THE  FAITH  OF  CHRIST  ;  AND  SO  THE 
LABOURS  OF  THE  APOSTLES  WERE  LESSENED, 
INASMUCH  AS  THEY  GATHERED  IN  THE  FRUITS 
OF   THE    LABOURS    OF    OTHERS. 

I.  For  wliich  reason  the  Lord  declared  to  the 
disciples  :  "  Behold,  I  say  unto  you.  Lift  up  your 
eyes,  and  look  upon  the  districts  {regiojies),  for 
they  are  white  [already]  to  harvest.  For  the 
harvest-man  receivcth  wages,  and  gathereth  fruit 
unto  life  eternal,  that  both  he  that  soweth  and 
he  that  reapcth  may  rejoice  together.  For  in 
this  is  the  saying  true,  that  one  soweth  and  an- 


'  This  spurious  quotation  has  been  introduced  before.  See  book 
ill.  20,  4. 

^  Eph.  iv.  9. 

3  So  Harvey  understands  the  obscure  Latin  text,  "  id  quod  cr.it 
inoperatum  conditionis." 

*  Matt,  xiii    17. 

5  Rom.  iii.  jo. 


other  reapeth.  For  I  have  sent  you  forward  to 
reap  that  whereon  ye  bestowed  no  labour  ;  other 
men  have  laboured,  and  ye  have  entered  into 
their  labours.""^  Who,  then,  are  they  that  have 
laboured,  and  have  helped  forward  the  dispensa- 
tions of  God  ?  It  is  clear  that  they  are  the  patri- 
archs and  prophets,  who  even  prefigured  our  faith, 
and  disseminated  through  the  earth  the  advent 
of  the  Son  of  God,  who  and  what  He  should  be  : 
so  that  posterity,  possessing  the  fear  of  God, 
might  easily  accept  the  advent  of  Christ,  having 
been  instructed  by  the  prophets.  And  for  this 
reason  it  was,  that  when  Joseph  became  aware 
that  Mary  was  with  child,  and  was  minded  to  put 
her  away  privily,  the  angel  said  to  him  in  sleep  : 
"  Fear  not  to  take  to  thee  Mary  thy  wife  ;  for  that 
which  is  conceived  in  her  is  of  the  Holy  Ghost. 
For  she  shall  bring  forth  a  son,  and  thou  shalt  call 
His  name  Jesus  ;  for  He  shall  save  His  people 
from  their  sins."  7  And  exhorting  him  [to  this], 
he  added  :  "  Now  all  this  has  been  done,  that  it 
might  be  fulfilled  which  was  spoken  from  the 
Lord  by  the  prophet,  saying.  Behold,  a  virgin 
shall  be  with  child,  and  shall  bring  forth  a  son, 
and  His  name  shall  be  called  Emmanuel ;  "  thus 
influencing  him  by  the  words  of  the  prophet, 
and  warding  off  blame  from  Mary,  pointing  out 
that  it  was  she  who  was  the  virgin  mentioned 
by  Isaiah  beforehand,  who  should  give  birth  to 
Emmanuel.  Wherefore,  when  Joseph  was  con- 
vinced beyond  all  doubt,  he  both  did  take  Mary, 
and  joyfully  yielded  obedience  in  regard  to  all 
the  rest  of  the  education  of  Christ,  undertaking 
a  journey  into  Egypt  and  back  again,  and  then  a 
removal  to  Nazareth.  [For  this  reason,]  those 
who  knew  not  the  Scriptures  nor  the  promise  of 
God,  nor  the  dispensation  of  Christ,  at  last  called 
him  the  father  of  the  child.  For  this  reason, 
too,  did  the  Lord  Himself  read  at  Capernaum 
the  prophecies  of  Isaiah  :  ^  "  The  Spirit  of  the 
Lord  is  upon  Me,  because  He  hath  anointed 
Me  ;  to  preach  the  Gospel  to  the  poor  hath  He 
sent  Me,  to  heal  the  broken-hearted,  to  preach 
deliverance  to  the  captives,  and  sight  to  the 
blind."  9  At  thesame  time,  showing  that  it  was 
He  Himself  who  had  been  foretold  by  Esaias  the 
prophet.  He  said  to  them  :  "  This  day  is  this 
Scripture  fulfilled  in  your  ears." 

2.  For  this  reason,  also,  Philip,  when  he  had 
discovered  the  eunuch  of  the  Ethiopians'  queen 
reading  these  words  which  had  been  written  : 
"  He  was  led  as  a  sheep  to  the  slaughter ;  and 
as  a  lamb  is  dumb  before  the  shearer,  so  He 
opened  not  His  mouth  :  in  His  humiliation  His 
judgment  was  taken  away ;  "  '°  and  all  the  rest 
which  the  prophet  proceeded  to  relate  in  regard 

6  John  iv.  35,  etc. 

7  Matt.  i.  2o,  etc. 

8  Luke  iv.  i8. 

9  Isa.  Ixi.  I. 

*°  Acts  viii.  27;  Isa.  liii.  7. 


IREN^US   AGAINST   HERESIES. 


495 


to  His  passion  and  His  coming  in  the  flesh,  and 
how  He  was  dishonoured  by  those  who  did  not 
beheve  Him ;  easily  persuaded  him  to  beHeve 
on  Him,  that  He  was  Christ  Jesus,  who  was  cruci- 
fied under  Pontius  Pilate,  and  suffered  whatsoever 
the  prophet  had  predicted,  and  that  He  was 
the  Son  of  Ciod,  who  gives  eternal  life  to  men. 
And  immediately  when  [Philip]  had  baptized 
him,  he  departed  from  him.  For  nothing  else 
[but  baptism]  was  wanting  to  him  who  had  been 
already  instructed  by  the  prophets  :  he  was  not 
ignorant  of  God  the  Father,  nor  of  the  rules  as 
to  the  [proper]  manner  of  life,  but  was  merely 
ignorant  of  the  advent  of  the  Son  of  God,  which, 
when  he  had  become  acquainted  with,  in  a  short 
space  of  time,  he  went  on  his  way  rejoicing, 
to  be  the  herald  in  Ethiopia  of  Christ's  advent. 
Therefore  Philip  had  no  great  labour  to  go 
through  with  regard  to  this  man,  because  he  was 
already  prepared  in  the  fear  of  God  by  the 
prophets.  For  this  reason,  too,  did  the  apostles, 
collecting  the  sheep  which  had  perished  of  the 
house  of  Israel,  and  discoursing  to  them  from  the 
Scriptures,  prove  that  this  crucified  Jesus  was 
the  Christ,  the  Son  of  the  living  God ;  and  they 
persuaded  a  great  multitude,  who,  however, 
[already]  possessed  the  fear  of  God.  And  there 
were,  in  one  day,  baptized  three,  and  four,  and 
five  thousand  men.' 

CHAP.  XXIV.  —  THE  CONVERSION  OF  THE  GENTILES 
WAS  MORE  DIFFICULT  THAN  THAT  OF  THE  JEWS  ; 
THE  LABOURS  OF  THOSE  APOSTLES,  THEREFORE, 
WHO  ENGAGED  IN  THE  FORMER  TASK,  WERE 
GREATER  THAN  THOSE  WHO  UNDERTOOK  THE 
LATTER. 

I.  Wherefore  also  Paul,  since  he  was  the  apos- 
tle of  the  Gentiles,  says,  "  I  laboured  more  than 
they  all."^  For  the  instruction  of  the  former, 
[viz.,  the  Jews,]  was  an  easy  task,  because  they 
could  allege  proofs  from  the  Scriptures,  and  be- 
cause they,  who  were  in  the  habit  of  hearing 
Moses  and  the  prophets,  did  also  readily  receive 
the  First-begotten  of  the  dead,  and  the  Prince 
of  the  life  of  God,  —  Him  who,  by  the  spreading 
forth  of  hands,  did  destroy  Amalek,  and  vivify 
man  from  the  wound  of  the  serpent,  by  means 
of  faith  which  was  [exercised]  towards  Him. 
As  I  have  pointed  out  in  the  preceding  book,  the 
apostle  did,  in  the  first  place,  instruct  the  Gen- 
tiles to  depart  from  the  superstition  of  idols,  and 
to  worship  one  God,  the  Creator  of  heaven  and 
earth,  and  the  Framer  of  the  whole  creation ; 
and  that  His  Son  was  His  Word,  by  whom  He 
founded  all  things  ;  and  that  He,  in  the  last  times, 
was  made  a  man  among  men  ;  that  He  re-formed 
the  human  race,  but  destroyed  and  conquered 
the  enemy  of  man,  and  gave  to  His  handiwork 


'  Acts  ii.  41,  iv.  4. 
*  I  Cor.  XV.  10. 


victory  against  the  adversary.  But  although  they 
who  were  of  the  circumcision  still  did  not  obey 
the  words  of  God,  for  they  were  despisers,  yet 
they  were  previously  instructed  not  to  commit 
adultery,  nor  fornication,  nor  theft,  nor  fraud ; 
and  that  whatsoever  things  are  done  to  our  neigh- 
bours' prejudice,  were  evil,  and  detested  by  God. 
Wherefore  also  they  did  readily  agree  to  abstain 
from  these  things,  because  they  had  been  thus 
instructed. 

2.  But  they  were  bound  to  teach  the  Gentiles 
also  this  very  thing,  that  works  of  such  a  nature 
were  wicked,  prejudicial,  and  useless,  and  de- 
structive to  those  who  engaged  in  them.  Where- 
fore he  who  had  received  the  apostolate  to 
the  Gentiles,'  did  labour  more  than  those  who 
preached  the  Son  of  God  among  them  of  the 
circumcision.  For  they  were  assisted  by  the 
Scriptures,  which  the  Lord  confirmed  and  ful- 
filled, in  coming  such  as  He  had  been  announced  ; 
but  here,  [in  the  case  of  the  Gentiles,]  there  was 
a  certain  foreign  erudition,  and  a  new  doctrine 
[to  be  received,  namely],  that  the  gods  of  the 
nations  not  only  were  no  gods  at  all,  but  even 
the  idols  of  demons ;  and  that  there  is  one  God, 
who  is  "  above  all  principality,  and  dominion, 
and  power,  and  every  name  which  is  named ;  "  '^ 
and  that  His  Word,  invisible  by  nature,  was 
made  palpable  and  visible  among  men,  and 
did  descend  "  to  death,  even  the  death  of  the 
cross  ;  "  5  also,  that  they  who  believe  in  Him  shall 
be  incorruptible  and  not  subject  to  suffering,  and 
shall  receive  the  kingdom  of  heaven.  These 
things,  too,  were  preached  to  the  Gentiles  by 
word,  without  [the  aid  of]  the  Scriptures  :  where- 
fore, also,  they  who  preached  among  the  Gen- 
tiles underwent  greater  labour.  But,  on  the 
other  hand,  the  faith  of  the  Gentiles  is  proved 
to  be  of  a  more  noble  description,  since  they 
followed  the  word  of  God  without  the  instruction 
[derived]  from  the  [sacred]  writings  {sine  in- 
structione  literaruiti). 

CHAP.  XXV. BOTH  COVENANTS  WERE  PREFIGURED 

IN  ABRAHAM,  AND  IN  THE  LABOUR  OF  T.-UIAR ; 
THERE  WAS,  HOWEVER,  BUT  ONE  AND  THE 
SAME  GOD  TO  EACH  COVENANT. 

I.  For  thus  it  had  behoved  the  sons  of  Abra- 
ham [to  be],  whom  God  has  raised  up  to  him 
from  the  stones,^  and  caused  to  take  a  place 
beside  him  who  was  made  the  chief  and  the 
forerunner  of  our  faith  (who  did  also  receive  the 
covenant  of  circumcision,  after  that  justification 
by  faith  which  had  pertained  to  him,  when  he 
was  yet  in  uncircumcision,  so  that  in  him  both 
covenants  might  be  prefigured,  that  he  might  be 


3  [A  clear  note  of  recognition  on  the  part  of  our  author,  that  St. 
Paul's  mission  was  world-wide,  while  St.  Peter's  was  limited.] 
<  Eph.  i.  21. 
S  Phil.  ii.  8. 
^  Matt.  iii.  9. 


496 


IREN^US   AGAINST   HERESIES. 


the  father  of  all  who  follow  the  Word  of  God, 
and  who  sustain  a  life  of  pilgrimage  in  this  world, 
that  is,  of  those  who  from  among  the  circumcis- 
ion and  of  those  from  among  the  uncircumcision 
are  faithful,  even  as  also  "  Christ '  is  the  chief 
corner-stone,"  sustaining  all  things)  ;  and  He 
gathered  into  the  one  faith  of  Abraham  those 
who,  from  either  covenant,  are  eligible  for  God's 
building.  But  this  faith  which  is  in  uncircum- 
cision, as  connecting  the  end  with  the  beginning, 
has  been  made  [both]  the  first  and  the  last. 
For,  as  I  have  shown,  it  existed  in  Abraham 
antecedently  to  circumcision,  as  it  also  did  in  the 
rest  of  the  righteous  who  pleased  God  :  and  in 
these  last  times,  it  again  sprang  up  among  man- 
kind through  the  coming  of  the  Lord.  But  cir- 
cumcision and  the  law  of  works  occupied  the 
intervening  period. = 

2.  This  fact  is  indeed  set  forth  by  many  other 
[occurrences],  but  typically  by  [the  history  of] 
Thamar,  Judah's  daughter-in-law.^  For  when 
she  had  conceived  twins,  one  of  them  put  forth 
his  hand  first ;  and  as  the  midwife  supposed  that 
he  was  the  first-born,  she  bound  a  scarlet  token 
on  his  hand.  But  after  this  had  been  done,  and 
he  had  drawn  back  his  hand,  his  brother  Phares 
came  forth  the  first ;  then,  after  him,  Zara,  upon 
whom  was  the  scarlet  line,  [was  bom]  the 
second  :  the  Scripture  clearly  pointing  out  that 
people  which  possessed  the  scarlet  sign,  that  is, 
faith  in  a  state  of  circumcision,  which  was  shown 
beforehand,  indeed,  in  the  patriarchs  first ;  but 
after  that  withdrawn,  that  his  brother  might  be 
born  ;  and  also,  in  like  manner,  him  who  was  the 
elder,  as  being  born  in  the  second  place,  [him] 
who  was  distinguished  by  the  scarlet  token, 
which  was  [fastened]  on  him,  that  is,  the  passion 
of  the  Just  One,  which  was  prefigured  from  the 
beginning  in  Abel,  and  described  by  the  proph- 
ets, but  perfected  in  the  last  times  in  the  Son  of 
God. 

3.  For  it  was  requisite  that  certain  facts  should 
be  announced  beforehand  by  the  fathers  in  a 
paternal  manner,  and  others  prefigured  by  the 
prophets  in  a  legal  one,  but  others,  described 
after  the  form  of  Christ,  by  those  who  have  re- 
ceived the  adoption ;  while  in  one  God  are  all 
things  shown  forth.  For  although  Abraham  was 
one,  he  did  in  himself  prefigure  the  two  cov- 
enants, in  which  some  indeed  have  sown,  while 
others  have  reaped  ;  for  it  is  said,  "  In  this  is  the 
saying  true,  that  it  is  one  '  people  '  who  sows,  but 
another  who  shall  reap  ;  "  ■♦  but  it  is  one  God 


'  Eph.  ii.  20. 

^  [Note,  the  Gentile  Church  was  the  old  religion  and  was  Catholic; 
in  Christ  it  became  Catholic  again:  the  Mosaic  system  was  a  paren- 
thetical thing  of  fifteen  hundred  years  only.  Such  is  the  luminous 
and  clarifying  scheme  of  I  renseus,  expounding  St.  Paul  (Gal.  iii.  14-20). 
Inferences:  (i)  They  who  speak  as  if  the  Mosaic  system  covered  the 
whole  0!d  Testament  darken  the  divine  counsels.  (2)  The  God  of 
Scripture  was  never  the  God  of  the  Jews  only.] 

3  Gen   xxxviii.  2S,  etc. 

♦  John  iv.  37. 


who  bestows  things  suitable  upon  both  —  seed 
to  the  sower,  but  bread  for  the  reaper  to  eat. 
Just  as  it  is  one  that  planteth,  and  another  who 
watereth,  but  one  God  who  giveth  the  increase.5 
For  the  patriarchs  and  prophets  sowed  the  word 
[concerning]  Christ,  but  the  Church  reaped, 
that  is,  received  the  fruit.  For  this  reason,  too, 
do  these  very  men  (the  prophets)  also  pray  to 
have  a  dwelling-place  in  it,  as  Jeremiah  says, 
"  Who  will  give  me  in  the  desert  the  last  dwell- 
ing-place?"^ in  order  that  both  the  sower  and 
the  reaper  may  rejoice  together  in  the  kingdom 
of  Christ,  who  is  present  with  all  those  who 
were  from  the  beginning  approved  by  God,  who 
granted  them  His  Word  to  be  present  with  them.? 

CHAP.  XXVI. THE  TREASURE  HID  IN  THE  SCRIP- 
TURES IS  CHRIST  ;  THE  TRUE  EXPOSITION  OF  THE 
SCRIPTURES  IS  TO  BE  FOUND  IN  THE  CHURCH 
ALONE. 

I.  If  any  one,  therefore,  reads  the  Scriptures 
with  attention,  he  will  find  in  them  an  account 
of  Christ,  and  a  foreshadowing  of  the  new  call- 
ing {vocationis).  For  Christ  is  the  treasure 
which  was  hid  in  the  field,**  that  is,  in  this  world 
(for  "  the  field  is  the  world  "  9)  ;  but  the  treasure 
hid  in  the  Scriptures  is  Christ,  since  He  was 
pointed  out  by  means  of  types  and  parables. 
Hence  His  human  nature  could  not  ■"  be  under- 
stood, prior  to  the  consummation  of  those  things 
which  had  been  predicted,  that  is,  the  advent  of 
Christ.  And  therefore  it  was  said  to  Daniel  the 
prophet :  "  Shut  up  the  words,  and  seal  the 
book  even  to  the  time  of  consummation,  until 
many  learn,  and  knowledge  be  completed.  For 
at  that  time,  when  the  dispersion  shall  be  ac- 
complished, they  shall  know  all  these  things."  " 
But  Jeremiah  also  says,  "  In  the  last  days  they 
shall  understand  these  things." '-  For  every 
prophecy,  before  its  fulfilment,  is  to  men  [full 
of]  enigmas  and  ambiguities.  But  when  the 
time  has  arrived,  and  the  prediction  has  come 
to  pass,  then  the  prophecies  have  a  clear  and 
certain  exposition.  And  for  this  reason,  indeed, 
when  at  this  present  time  the  law  is  read  to  the 
Jews,  it  is  like  a  fable ;  for  they  do  not  possess 
the  explanation  of  all  things  pertaining  to  the 
advent  of  the  Son  of  God,  which  took  place  in 
human  nature  ;  but  when  it  is  read  by  the  Chris- 
tians, it  is  a  treasure,  hid  indeed  in  a  field,  but 
brought  to   light   by  the    cross   of  Christ,  and 


5  I  Cor.  iii.  7. 

6  Jer.  ix.  2.  [A  "  remote  dwelling-place "  rather  {araeixov 
iaxaTof  according  to  LXX.)  to  square  with  the  argument.] 

7  [The  touching  words  which  conclude  the  former  par.igraph  are 
illustrated  by  the  noble  sentence  which  begins  this  paragraph. _  The 
childlike  spirit  of  these  Fathers  recognises  Christ  evcrvwhere,  in  the 
OM  Testament,  prefigured  by  countless  images  and  tokens  in  pater- 
nal  and  legal  (ceremonial)  forms.] 

8  Matt.  xiii.  44. 

9  Matt.  xiii.  38. 

'0  Harvey  cancels  "  non,"  and  reads  the  sentence  interrogatively. 
"   Pan.  .\ii.  4,  7. 
'^  Jer.  xxiii.  20. 


IREN^US   AGAINST   HERESIES. 


497 


explained,  both  enriching  the  understanding  of 
men,  and  showing  forth  the  wisdom  of  God, 
and  declaring  His  dispensations  with  regard  to 
man,  and  forming  the  kingdom  of  Christ  before- 
hand, and  preaching  by  anticipation  the  inher- 
itance of  the  holy  Jerusalem,  and  proclaiming 
beforehand  that  the  man  who  loves  God  shall 
arrive  at  such  excellency  as  even  to  see  God, 
and  hear  His  word,  and  from  the  hearing  of  His 
discourse  be  glorified  to  such  an  extent,  that 
others  cannot  behold  the  glory  of  his  counte- 
nance, as  was  said  by  Daniel :  "  Those  who  do 
understand,  shall  shine  as  the  brightness  of  the 
firmament,  and  many  of  the  rigiiteous  '  as  the 
stars  for  ever  and  ever."^  Thus,  then,  I  have 
shown  it  to  be,^  if  any  one  read  the  Scriptures. 
For  thus  it  was  that  the  Lord  discoursed  with 
the  disciples  after  His  resurrection  from  the 
dead,  proving  to  them  from  the  Scriptures  them- 
selves "  that  Christ  must  suffer,  and  enter  into 
His  glory,  and  that  remission  of  sins  should  be 
preached  in  His  name  throughout  all  the  world."  •♦ 
And  the  disciple  will  be  perfected,  and  [ren- 
dered] like  the  householder,  "who*  bringeth 
forth  from  his  treasure  things  new  and  old."  5 

2.  ^^'herefore  it  is  incumbent  to  obey  the 
presbyters  who  are  in  the  Church,  —  those  who, 
as  I  have  shown,  possess  the  succession  from  the 
apostles  ;  those  who,  together  with  the  succession 
of  the  episcopate,  have  received  the  certain  gift 
of  truth,  according  to  the  good  pleasure  of  the 
Father.  But  [it  is  also  incumbent]  to  hold  in 
suspicion  others  who  depart  from  the  primitive 
succession,  and  assemble  themselves  together  in 
any  place  whatsoever,  [looking  upon  them] 
either  as  heretics  of  perverse  minds,  or  as  schis- 
matics puffed  up  and  self-pleasing,  or  again  as 
hypocrites,  acting  thus  for  the  sake  of  lucre  and 
vainglory.  For  all  these  have  fallen  from  the 
truth.  And  the  heretics,  indeed,  who  bring 
strange  fire  to  the  altar  of  God  —  namely,  strange 
doctrines  —  shall  be  burned  up  by  the  fire  from 
heaven,  as  were  Nadab  and  Abiud.*"  But  such 
as  rise  up  in  opposition  to  the  truth,  and  exhort 
others  against  the  Church  of  God,  [shall]  re- 
main among  those  in  hell  {apud  inferos),  being 
swallowed  up  by  an  earthquake,  even  as  those 
who  were   with   Chore,    Dathan,   and   Abiron.'' 


'  The  Latin  is  "  a  multis  justis,"  corresponding  to  the  Greek 
version  of  the  Hebrew  text.  If  the  translation  be  supposed  as  corre- 
sponding to  the  Hebrew  comparative,  the  English  equivalent  will  be, 
"  and  above  (more  than)  many  righteous." 

2  Dan.  xii.  3. 

3  The  text  and  pimctuation  are  here  in  great  uncertainty,  and 
very  different  views  of  both  are  taken  by  the  editors. 

*  Luke  xxiv.  26,  47.  [The  walk  to  Emmaus  is  the  fountain-head 
of  Scriptural  exposition,  and  the  forty  days  (Acts  i.  3)  is  the  river 
that  came  forth  like  that  which  went  out  of  Eden.  Ecclesiasticus 
iv.  31.]  _ 

5  Matt.  xiii.  52.  [I  must  express  mj^  delight  in  the  great  principle 
of  exposition  here  unfolded.  The  Old  bcriptures  are  a  night-bound 
wilderness,  till  Christ  rises  and  illuminates  them,  glorifying  alike  hill 
and  dale,  and,  as  this  author  supposes,  every  shrub  and  flower,  also, 
making  the  smallest  leaf  with  its  dewdrops  glitter  like  the  rainbow.] 

^  Lev.  x.  1,2. 

7  Num.  xvi.  33. 


But  those  who  cleave  asunder,  and  separate  the 
unity  of  the  Church,  [shall]  receive  from  God 
the  same  punishment  as  Jeroboam  did.'^ 

3.  Those,  however,  who  are  believed  to  be 
presbyters  by  many,  but  serve  their  own  lusts, 
and  do  not  place  the  fear  of  God  supreme  in 
their  hearts,  but  conduct  themselves  with  con- 
tempt towards  others,  and  are  puffed  up  with 
the  pride  of  holding  the  chief  seat,  and  work 
evil  deeds  in  secret,  saying,  "  No  man  sees  us," 
shall  be  convicted  by  the  Word,  who  does  not 
judge  after  outward  appearance  {^secundum  glo- 
tiaiti),  nor  looks  upon  the  countenance,  but  the 
heart ;  and  they  shall  hear  those  words,  to  be 
found  in  Daniel  the  prophet :  "  O  thou  seed  of 
Canaan,  and  not  of  ludah,  beauty  hath  deceived 
thee,  and  lust  perverted  thy  heart. 9  Thou  that 
art  waxen  old  in  wicked  days,  now  thy  sins 
which  thou  hast  committed  aforetime  are  come 
to  light ;  for  thou  hast  pronounced  false  judg- 
ments, and  hast  been  accustomed  to  condemn 
the  innocent,  and  to  let  the  guilty  go  free,  albeit 
the  Lord  saith,  The  innocent  and  the  righteous 
shalt  thou  not  slay."  '°  Of  whom  also  did  the 
Lord  say :  "But  if  the  evil  servant  shall  say  in 
his  heart,  My  lord  delayeth  his  coming,  and  shall 
begin  to  smite  the  man-servants  and  maidens, 
and  to  eat  and  drink  and  be  drunken ;  the  lord 
of  that  servant  shall  come  in  a  day  that  he 
looketh  not  for  him,  and  in  an  hour  that  he  is 
not  aware  of,  and  shall  cut  him  asunder,  and  ap- 
point him  his  portion  with  the  unbelievers."  " 

4.  From  all  such  persons,  therefore,  it  be- 
hoves us  to  keep  aloof,  but  to  adhere  to  those 
who,  as  I  have  already  observed,  do  hold  the 
doctrine  of  the  apostles,  and  who,  together  with 
the  order  of  priesthood  (J>resbyterii  ordine), 
display  sound  speech  and  blameless  conduct  for 
the  confirmation  and  correction  of  others.'-  In 
this  w'ay,  Moses,  to  whom  such  a  leadership  was 
entrusted,  relying  on  a  good  conscience,  cleared 
himself  before  God,  saying,  "  I  have  not  in  cov- 
etousness  taken  anything  belonging  to  one  of 
these  men,  nor  have  I  done  evil  to  one  of  them."  '^ 
In  this  way,  too,  Samuel,  who  judged  the  people 
so  many  years,  and  bore  rule  over  Israel  without 
any  pride,  in  the  end  cleared  himself,  saying,  "  I 
have  walked  before  you  from  my  childhood  even 
unto  this  day  :  answer  me  in  the  sight  of  God, 
and  before  His  anointed  ( Christi  ejus)  ;  whose 
ox  or  whose  ass  of  yours  have  I  taken,  or  over 
whom  have  I  tyrannized,  or  whom  have  I  op- 
pressed ?  or  if  I  have  received  from  the  hand  of 
any  a  bribe  or  [so  much  as]  a  shoe,  speak  out 


8  I  Kings  xiv.  lo. 

9  Hist.  Sus.  ver.  56. 

'°  Ihid.  ver.  52,  etc.;  Ex.  xxiii.  7. 

"  Matt,  xxiv   48,  etc.;   Luke  xii.  45. 

'^  [Contrast  this  spirit  of  a  primitive  Father,  with  the  ftate  of 
things  which  Wiclif  rose  up  to  purify,  five  hundred  years  ago.] 

'■3  Num.  xvi.  15. 


498 


IRENiEUS   AGAINST   HERESIES. 


against  me,  and  I  will  restore  it  to  you."  '  And 
when  the  people  had  said  to  him,  "  Thou  hast 
not  tyrannized,  neither  hast  thou  oppressed  us, 
neither  hast  thou  taken  ought  of  any  man's  hand," 
he  called  the  Lord  to  witness,  saying,  "  The  Lord 
is  witness,  and  His  Anointed  is  witness  this  day, 
that  ye  have  not  found  ought  in  my  hand.  And 
they  said  to  him.  He  is  witness."  In  this  strain 
also  the  Apostle  Paul,  inasmuch  as  he  had  a 
good  conscience,  said  to  the  Corinthians  :  "  For 
we  are  not  as  many,  who  corrupt  the  Word  of 
God  :  but  as  of  sincerity,  but  as  of  God,  in  the 
sight  of  God  speak  we  in  Christ ;  "  ^  "  We  have 
injured  no  man,  corrupted  no  man,  circumvented 
no  man."  ^ 

5.  Such  presbyters  does  the  Church  nourish, 
of  whom  also  the  prophet  says  :  ''  I  will  give  thy 
rulers  in  peace,  and  thy  bishops  in  righteous- 
ness." *  Of  whom  also  did  the  Lord  declare, 
"Who  then  shall  be  a  faithful  steward  {actor), 
good  and  wise,  whom  the  Lord  sets  over  His 
household,  to  give  them  their  meat  in  due  sea- 
son? Blessed  is  that  servant  whom  his  Lord, 
when  He  cometh,  shall  find  so  doing."  s  Paul 
then,  teaching  us  where  one  may  find  such,  says, 
"  God  hath  placed  in  the  Church,  first,  apostles  ; 
secondly,  prophets  ;  thirdly,  teachers."  ^  Where, 
therefore,  the  gifts  of  the  Lord  have  been  placed, 
there  it  behoves  us  to  learn  the  truth,  [namely,] 
from  those  who  possess  that  succession  of  the 
Church  which  is  from  the  apostles,^  and  among 
whom  exists  that  which  is  sound  and  blameless 
in  conduct,  as  well  as  that  which  is  unadulterated 
and  incorrupt  in  speech.  For  these  also  pre- 
serve this  faith  of  ours  in  one  God  who  created 
all  things  ;  and  they  increase  that  love  [which 
we  have]  for  the  Son  of  God,  who  accomplished 
such  marvellous  dispensations  for  our  sake  :  and 
they  expound  the  Scriptures  to  us  without  dan- 
ger, neither  blaspheming  God,  nor  dishonouring 
the  patriarchs,  nor  despising  the  prophets. 

CHAP.  XXVII.  —  THE  SINS  OF  THE  MEN  OF  OLD 
TIME,  WHICH  INCURRED  THE  DISPLEASURE  OF 
GOD,  WERE,  BY  HIS  PROVIDENCE,  COMMITTED 
TO  WRITING,  THAT  WE  MIGHT  DERIVE  INSTRUC- 
TION THEREBY,  AND  NOT  BE  FILLED  WITH  PRIDE. 
WE  MUST  NOT,  THEREFORE,  INFER  THAT  THERE 
WAS  ANOTHER  GOD  THAN  HE  WHOM  CHRIST 
PREACHED  ;  WE  SHOULD  RATHER  FEAR,  LEST 
THE  ONE  AND  THE  SAME  GOD  WHO  INFLICTED 
PUNISHMENT  ON  THE  ANCIENTS,  SHOULD  BRING 
DOWN    HEAVIER    UPON   US. 

I.  As  I  have  heard  from  a  certain  presby- 


'  I  Sam.  xii.  3. 
"■  2  Cor.  ii.  17. 
3  2  Cor.  vii.  2. 
*  Isa.  Ix.  17. 

5  Matt.  XXIV.  45,  46. 

6  I  Cor.  xii.  28. 

^  [Note  the  limitation;  not  the  succession  only,  but  with  it  (i) 
pure  morality  and  holiness  and  (2)  unadulterated  testimony.  No 
catholicity  apart  from  these.] 


ter,^  who  had  heard  it  from  those  who  had  seen 
the  apostles,  and  from  those  who  had  been  their 
disciples,  the  punishment  [declared]  in  Scripture 
was  sufficient  for  the  ancients  in  regard  to  what 
they  did  without  the  Spirit's  guidance.  For  as 
God  is  no  respecter  of  persons,  He  inflicted  a 
proper  punishment  on  deeds  displeasing  to  Him. 
As  in  the  case  of  David,''  when  he  suffered  per- 
secution from  Saul  for  righteousness'  sake,  and 
fled  from  King  Saul,  and  would  not  avenge 
himself  of  his  enemy,  he  both  sung  the  advent 
of  Christ,  and  instructed  the  nations  in  wisdom, 
and  did  everything  after  the  Spirit's  guidance, 
and  pleased  God.  But  when  his  lust  prompted 
him  to  take  Bathsheba,  the  wife  of  Uriah,  the 
Scripture  said  concerning  him,  "  Now,  the  thing 
{sermo)  which  David  had  done  appeared  wicked 
in  the  eyes  of  the  Lord  ;  "  '°  and  Nathan  the 
prophet  is  sent  to  him,  pointing  out  to  him  his 
crime,  in  order  that  he,  passing  sentence  upon 
and  condemning  himself,  might  obtain  mercy  and 
forgiveness  from  Christ :  "  And  [Nathan]  said 
to  him.  There  were  two  men  in  one  city ;  the 
one  rich',  and  the  other  poor.  The  rich  man 
had  exceeding  many  flocks  and  herds ;  but  the 
poor  man  had  nothing,  save  one  little  ewe-lamb, 
which  he  possessed,  and  nourished  up  ;  and  it 
had  been  with  him  and  with  his  children  to- 
gether :  it  did  eat  of  his  own  bread,  and  drank 
of  his  cup,  and  was  to  him  as  a  daughter.  And 
there  came  a  guest  unto  the  rich  man ;  and  he 
spared  to  take  of  the  flock  of  his  own  ewe-lambs, 
and  from  the  herds  of  his  own  oxen,  to  entertain 
the  guest ;  but  he  took  the  ewe-lamb  of  the  poor 
man,  and  set  it  before  the  man  that  had  come 
unto  him.  And  David's  anger  was  greatly  kin- 
dled against  the  man ;  and  he  said  to  Nathan, 
As  the  Lord  liveth,  the  man  that  hath  done  this 
thing  sha'l  surely  die  {filiiis  mortis  est)  :  and  he 
shall  restore  the  lamb  fourfold,  because  he  hath 
done  this  thing,  and  because  he  had  no  pity  for 
the  poor  man.  And  Nathan  said  unto  him.  Thou 
art  the  man  who  hast  done  this."  "  And  then 
he  proceeds  with  the  rest  [of  the  narrative], 
upbraiding  him,  and  recounting  God's  benefits 
towards  him,  and  [showing  him]  how  much  his 
conduct  had  displeased  the  Lord.  For  [he  de- 
clared] that  works  of  this  nature  were  not  pleas- 
ing to  God,  but  that  great  wrath  was  suspended 
over  his  house.  David,  however,  was  struck  with 
remorse  on  hearing  this,  and  exclaimed,  "  I  have 
sinned  against  the  Lord  ;  "  and  he  sung  a  peni- 
tential psalm,  waiting  for  the  coming  of  the  Lord, 
who  washes  and  makes  clean  the  man  who  had 


8  Polycarp,  Papias,  Pothinus,  and  others,  have  been  suggested  as 

Frobably  here  referred  to,  but  the  point  is  involved  in  utter  uncertainty. 
Surely  this  testimony  is  a  precious  intimation  of  the  apostle's  mean- 
mg  (Rom  ii.  12-16),  and  ine  whole  chapter  is  radiant  with  the  purity 
of  the  Gospel.] 

9  I  Sam.  xviii. 
1°  2  Sam.  xi.  27. 

"  2  Sam.  xii,  i.etc 


IREN^US   AGAINST   HERESIES. 


499 


been  fast  bound  with  [the  chain  of]  sin.  In  like 
manner  it  was  with  regard  to  Solomon,  while  he 
continued  to  judge  uprighdy,  and  to  declare  the 
wisdom  of  God,  and  built  the  temple  as  the  type 
of  truth,  and  set  forth  the  glories  of  God,  and 
announced  the  peace  about  to  come  upon  the 
nations,  and  prefigured  the  kingdom  of  Christ, 
and  spake  three  thousand  parables  about  the 
Lord's  advent,  and  five  thousand  songs,  singing 
praise  to  God,  and  expounded  the  wisdom  of 
God  in  creation,  [discoursing]  as  to  the  nature 
of  every  tree,  every  herb,  and  of  all  fowls,  quad- 
rupeds, and  fishes ;  and  he  said,  "  \V\\\  God, 
whom  the  heavens  cannot  contain,  really  dwell 
with  men  upon  the  earth?"'  And  he  pleased 
God,  and  was  the  admiration  of  all ;  and  all  kings 
of  the  earth  sought  an  interview  with  him  {^qucB- 
rebant  facicm  ejus)  that  they  might  hear  the 
wisdom  which  God  had  conferred  upon  him.^ 
The  queen  of  the  south,  too,  came  to  him  from 
the  ends  of  the  earth,  to  ascertain  the  wisdom 
that  was  in  him  :  ^  she  whom  the  Lord  also  re- 
ferred to  as  one  who  should  rise  up  in  the  judg- 
ment with  the  nations  of  those  men  who  do  hear 
His  words,  and  do  not  believe  in  Him,  and 
should  condemn  them,  inasmuch  as  she  submitted 
herself  to  the  wisdom  announced  by  the  servant 
of  God,  while  these  men  despised  that  wisdom 
which  proceeded  directly  from  the  Son  of  God. 
For  Solomon  was  a  servant,  but  Christ  is  indeed 
the  Son  of  God,  and  the  Lord  of  Solomon. 
While,  therefore,  he  served  God  without  blame, 
and  ministered  to  His  dispensations,  then  was 
he  glorified  :  but  when  he  took  wives  from  all 
nations,  and  permitted  them  to  set  up  idols  in 
Israel,  the  Scripture  spake  thus  concerning  him  : 
"  And  King  Solomon  was  a  lover  of  women,  and 
he  took  to  himself  foreign  women  ;  and  it  came 
to  pass,  when  Solomon  was  old,  his  heart  was  not 
perfect  with  the  Lord  his  God.  And  the  foreign 
women  turned  away  his  heart  after  strange  gods. 
And  Solomon  did  evil  in  the  sight  of  the  Lord  : 
he  did  not  walk  after  the  Lord,  as  did  David  his 
father.  And  the  Lord  was  angry  with  Solomon  ; 
for  his  heart  was  not  perfect  with  the  Lord,  as 
was  the  heart  of  David  his  father."  •♦  The  Scrip- 
ture has  thus  sufficiently  reproved  him,  as  the 
presbyter  remarked,  in  order  that  no  flesh  may 
glory  in  the  sight  of  the  Lord. 

2.  It  was  for  this  reason,  too,  that  the  Lord 
descended  into  the  regions  beneath  the  earth, 
preaching  His  advent  there  also,  and  [declaring] 
the  remission  of  sins  received  by  those  who  be- 
lieve in  Him. 5  Now  all  those  believed  in  Him 
who  had  hope  towards  Him,  that  is,  those  who 
proclaimed  His  advent,  and  submitted  to  His 


1  I  Kings  viii.  27. 

2  I  Kings  iv.  34. 

3  I  Kings  X.  I. 
*  I  Kings  xi.  i. 

S  [  I  Pet.  iii.  19,  20.1 


dispensations,  the  righteous  men,  the  prophets, 
and  the  patriarchs,  to  whom  He  remitted  sins  in 
the  same  way  as  He  did  to  us,  which  sins  we 
should  not  lay  to  their  charge,  if  we  would  not 
despise  the  grace  of  God.  For  as  these  men 
did  not  impute  unto  us  (the  Gentiles)  our  trans- 
gressions, which  we  wrought  before  Christ  was 
manifested  among  us,  so  also  it  is  not  right  that 
ic'c  should  lay  blame  upon  those  who  sinned  be- 
fore Christ's  coming.  For  "  all  men  come  short 
of  the  glory  of  God,"^  and  are  not  justified  of 
themselves,  but  by  the  advent  of  the  Lord, — 
they  who  earnestly  direct  their  eyes  towards  His 
light.  And  it  is  for  our  instruction  that  their 
actions  have  been  committed  to  writing,  that  we 
might  know,  in  the  first  place,  that  our  God  and 
theirs  is  one,  and  that  sins  do  not  please  Him 
although  committed  by  men  of  renown ;  and  in 
the  second  place,  that  we  should  keep  from 
wickedness.  For  if  these  men  of  old  time,  who 
preceded  us  in  the  gifts  [bestowed  upon  them], 
and  for  whom  the  Son  of  God  had  not  yet  suf- 
fered, when  they  committed  any  sin  and  served 
fleshly  lusts,  were  rendered  objects  of  such  dis- 
grace, what  shall  the  men  of  the  present  day 
suffer,  who  have  despised  the  Lord's  coming, 
and  become  the  slaves  of  their  own  lusts  ?  And 
truly  the  death  of  the  Lord  became  [the  means 
of]  healing  and  remission  of  sins  to  the  former, 
but  Christ  shall  not  die  again  in  behalf  of  those 
who  now  commit  sin,  for  death  shall  no  more 
have  dominion  over  Him ;  but  the  Son  shall 
come  in  the  glory  of  the  Father,  requiring  from 
His  stewards  and  dispensers  the  money  which 
He  had  entrusted  to  them,  with  usury  ;  and  from 
those  to  whom  He  had  given  most  shall  He 
demand  most.  We  ought  not,  therefore,  as  that 
presbyter  remarks,  to  be  puffed  up,  nor  be  severe 
upon  those  of  old  time,  but  ought  ourselves  to 
fear,  lest  perchance,  after  [we  have  come  to]  the 
knowledge  of  Christ,  if  we  do  things  displeasing 
to  God,  we  obtain  no  further  forgiveness  of  sins, 
but  be  shut  out  from  His  kingdom.^  And  there- 
fore it  was  that  Paul  said,  "  For  if  [God]  spared 
not  the  natural  branches,  [take  heed]  lest  He 
also  spare  not  thee,  who,  when  thou  wert  a  wild 
olive  tree,  wert  grafted  into  the  fatness  of  the 
olive  tree,  and  wert  made  a  partaker  of  its  fat- 
ness." 7 

3.  Thou  wilt  notice,  too,  that  the  transgres- 
sions of  the  common  people  have  been  described 
in  like  manner,  not  for  the  sake  of  those  who  did 
then  transgress,  but  as  a  means  of  instruction 
unto  us,  and  that  we  should  understand  that  it 
is  one  and  the  same  God  against  whom  these 


'^  Rom.  iii.  23.  [Another  testimony  to  the  mercy  of  God  in  the 
judgment  of  the  unevangelized.  There  must  have  been  some  reason 
for  the  secrecy  with  which  "  that  presbyter's  "  name  is  guarded.  Ire- 
nseus  may  have  scrupled  to  draw  the  wrath  of  the  Gnostics  upon  any 
name  but  his  own.] 

7  Rom.  xi.  21,  17. 


500 


IREN^US    AGAINST    HERESIES. 


men  sinned,  and  against  wliom  certain  persons 
do  now  transgress  from  among  those  who  profess 
to  have  believed  in  Him.  But  this  also,  [as  the 
presbyter  states,]  has  Paul  declared  most  plainly 
in  the  Epistle  to  the  Corinthians,  when  he  says, 
"  Brethren,  I  would  not  that  ye  should  be  igno- 
rant, how  that  all  our  fathers  were  under  the 
cloud,  and  were  all  baptized  unto  Moses  in  the  sea, 
and  did  all  eat  the  same  spiritual  meat,  and  did 
all  drink  the  same  spiritual  drink  :  for  they  drank 
of  that  spiritual  rock  that  followed  them  ;  and 
the  rock  was  Christ.  But  with  many  of  them  God 
was  not  well  pleased,  for  they  were  overthrown 
in  the  wilderness.  These  things  were  for  our 
example  (/«  figurain  nostri),  to  the  intent  that 
we  should  not  lust  after  evil  things,  as  they  also 
lusted ;  neither  be  ye  idolaters,  as  were  some  of 
them,  as  it  is  written  :  '  The  people  sat  down  to 
eat  and  drink,  and  rose  up  to  play.  Neither  let 
us  commit  fornication,  as  some  of  them  also  did, 
and  fell  in  one  day  three  and  twenty  thousand. 
Neither  let  us  tempt  Christ,  as  some  of  them 
also  tempted,  and  were  destroyed  of  serpents. 
Neither  murmur  ye,  as  some  of  them  murmured, 
and  were  destroyed  of  the  destroyer.  But  all 
these  things  happened  to  them  in  a  figure,  and 
were  written  for  our  admonition,  upon  whom  the 
end  of  the  world  {scccidoruni)  is  come.  Where- 
fore let  him  that  thinketh  he  standeth,  take  heed 
lest  he  fall."  " 

4.  Since  therefore,  beyond  all  doubt  and  con- 
tradiction, the  apostle  shows  that  there  is  one 
and  the  same  God,  who  did  both  enter  into 
judgment  with  these  former  things,  and  who 
does  inquire  into  those  of  the  present  time,  and 
points  out  why  these  things  have  been  com- 
mitted to  writing ;  all  these  men  are  found  to 
be  unlearned  and  presumptuous,  nay,  even  des- 
titute of  common  sense,  who,  because  of  the 
transgressions  of  them  of  old  time,  and  because 
of  the  disobedience  of  a  vast  number  of  them, 
do  allege  that  there  was  indeed  one  God  of 
these  men,  and  that  He  w^as  the  maker  of  the 
world,  and  existed  in  a  state  of  degeneracy ; 
but  that  there  was  another  Father  declared  by 
Christ,  and  that  this  Being  is  He  who  has  been 
conceived  by  the  mind  of  each  of  them ;  not 
understanding  that  as,  in  the  former  case,  God 
showed  Himself  not  well  pleased  in  many  in- 
stances towards  those  who  sinned,  so  also  in  the 
latter,  "  many  are  called,  but  few  are  chosen."  ^ 
As  then  the  unrighteous,  the  idolaters,  and  for- 
nicators perished,  so  also  is  it  now  :  for  both 
the  Lord  declares,  that  such  persons  are  sent 
into  eternal  fire  ;  ^  and  the  apostle  says,  "  Know 
ye  not  that  the  unrighteous  shall  not  inherit  the 


'  Ex.  xxxii.  6. 
^  I  Cor.  X.  I,  etc. 
5  Matt.  XX.  16. 
■♦  Matt.  XXV.  41. 


kingdom  of  God  ?  Be  not  deceived  :  neither 
fornicators,  nor  idolaters,  nor  adulterers,  nor 
effeminate,  nor  abusers  of  themselves  with  man- 
kind, nor  thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall  inherit  the 
kingdom  of  God."  s  And  as  it  was  not  to  those 
who  are  without  that  he  said  these  things,  but 
to  us,  lest  we  should  be  cast  forth  from  the  king- 
dom of  God,  by  doing  any  such  thing,  he  pro- 
ceeds to  say,  "  And  such  indeed  were  ye ;  but 
ye  are  washed,  but  ye  are  sanctified  in  the  name 
of  the  Lord  Jesus  Christ,  and  by  the  Spirit  of 
our  God."  And  just  as  then,  those  who  led 
vicious  lives,  and  put  other  people  astray,  were 
condemned  and  cast  out,  so  also  even  now  the 
offending  eye  is  plucked  out,  and  the  foot  and 
the  hand,  lest  the  rest  of  the  body  perish  in  like 
manner.^  And  we  have  the  precept :  "  If  any 
man  that  is  called  a  brother  be  a  fornicator,  or 
covetous,  or  an  idolater,  or  a  railer,  or  a  drunk- 
ard, or  an  extortioner,  with  such  an  one  no  not 
to  eat."  7  And  again  does  the  apostle  say,  "  Let 
no  man  deceive  you  with  vain  words  ;  for  because 
of  these  things  cometh  the  wrath  of  God  upon 
the  sons  of  mistrust.  Be  not  ye  therefore  par- 
takers with  them."  *^  And  as  then  the  condemna- 
tion of  sinners  extended  to  others  who  approved 
of  them,  and  joined  in  their  society ;  so  also 
is  it  the  case  at  present,  that  "  a  little  leaven 
leaveneth  the  whole  lump."  ^  And  as  the  wrath 
of  God  did  then  descend  upon  the  unrighteous, 
here  also  does  the  apostle  likewise  say :  "  For 
the  wrath  of  God  shall  be  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of 
those  men  who  hold  back  the  truth  in  unright- 
eousness." '°  And  as,  in  those  times,  vengeance 
came  from  God  upon  the  Egyptians  who  were 
subjecting  Israel  to  unjust  punishment,  so  is  it 
now,  the  Lord  truly  declaring,  "And  shall  not 
God  avenge  His  own  elect,  which  cry  day  and 
night  unto  Him  ?  I  tell  you,  that  He  will  avenge 
them  speedily."  "  So  says  the  apostle,  in  like 
manner,  in  the  Epistle  to  the  Thessalonians : 
"  Seeing  it  is  a  righteous  thing  with  God  to  rec- 
ompense tribulation  to  them  that  trouble  you ; 
and  to  you  who  are  troubled  rest  with  us,  at  the 
revealing  of  our  Lord  Jesus  Christ  from  heaven 
with  His  mighty  angels,  and  in  a  flame  of  fire, 
to  take  vengeance  upon  those  who  know  not 
God,  and  upon  those  that  obey  not  the  Gospel 
of  our  Lord  Jesus  Christ :  who  shall  also  be 
punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  His 
power ;  when  He  shall  come  to  be  glorified  in 


5  I  Cor.  vi.  5,  10. 

6  Matt,  xviii.  8,  9. 

7  I  Cor.  V.  II. 
^  Eph.  V.  6,  7. 
9  I  Cor.  V.  6. 

10  Rom.  i.  18. 

"  Luke  xviii.  7,  8. 


IREN^US    AGAINST    HERESIES. 


501 


His  saints,  and  to  be  admired  in  all  them  who 
have  believed  in  Him."  ' 

CHAP.  XXVIII. THOSE  PERSONS  PROVE  THEM- 
SELVES SENSELESS  WHO  EXAGGERATE  THE  MERCY 
OF  CHRIST,  BUT  ARE  SILENT  AS  TO  THE  JUDG- 
MENT, AND  LOOK  ONLY  AT  THE  MORE  ABUN- 
DANT GRACE  OF  THE  NEW  TESTAMENT  ;  BUT, 
FORGETFUL  OF  THE  GREATER  DEGREE  OF  PER- 
FECTION WHICH  IT  DEMANDS  FROM  US,  THEY 
ENDEAVOUR  TO  SHOW  THAT  THERE  IS  ANOTHER 
GOD    BEYOND    HIM    WHO    CREATED    THE    WORLD. 

1.  Inasmuch,  then,  as  in  both  Testaments 
there  is  the  same  righteousness  of  God  [dis- 
played] when  (}od  takes  vengeance,  in  the  one 
case  indeed  typically,  temporarily,  and  more 
moderately  ;  but  in  the  other,  really,  enduringly, 
and  more  rigidly  :  for  the  fire  is  eternal,  and 
the  wrath  of  God  which  shall  be  revealed  from 
heaven  from  the  face  of  our  Lord  (as  David 
also  says,  "  But  the  face  of  the  Lord  is  against 
them  that  do  evil,  to  cut  off  the  remembrance 
of  them  from  the  earth"-),  entails  a  heavier 
punishment  on  those  who  incur  it,  —  the  elders 
pointed  out  that  those  men  are  devoid  of  sense, 
who,  [arguing]  from  what  happened  to  those 
who  formerly  did  not  obey  God,  do  endeavour 
to  bring  in  another  Father,  setting  over  against 
[these  punishments]  what  great  things  the  Lord 
had  done  at  His  coming  to  save  those  who 
received  Him,  taking  compassion  upon  them ; 
while  they  keep  silence  with  regard  to  His  judg- 
ment, and  all  those  things  which  shall  come 
upon  such  as  have  heard  His  words,  but  done 
them  not,  and  that  it  were  better  for  them  if 
they  had  not  been  born,^  and  that  it  shall  be 
more  tolerable  for  Sodom  and  Gomorrha  in  the 
judgment  than  for  that  city  which  did  not  receive 
the  word  of  His  disciples.^ 

2.  For  as,  in  the  New  Testament,  that  faith 
of  men  [to  be  placed]  in  God  has  been  in- 
creased, receiving  in  addition  [to  what  was 
already  revealed]  the  Son  of  God,  that  man  too 
might  be  a  partaker  of  God  ;  so  is  also  our 
walk  in  life  required  to  be  more  circumspect, 
when  we  are  directed  not  merely  to  abstain  from 
evil  actions,  but  even  from  evil  thoughts,  and 
from  idle  words,  and  empty  talk,  and  scurrilous 
language  : '  thus  also  the  punishment  of  those 
who  do  not  believe  the  Word  of  God,  and 
despise  His  advent,  and  are  turned  away  back- 
wards, is  increased  ;  being  not  merely  temporal, 
but  rendered  also  eternal.     For  to  whomsoever 


'  2  Thess.  i.  6-10. 

^  Ps.  xxxiv.  16. 

3  Matt.  xxvi.  24. 

*  Matt.  X.  15. 

5  [Eph.  V.  4.  Even  from  the  evrpaneXia  which  might  signify  a 
ion-iiwt.  literally,  and  which  certainly  is  not  "  scurrility,"  unless  the 
apostle  was  ironical,  reflecting  on  jokes  which  heathen  considered 
"  good."'] 


the  Lord  shall  say,  "  Depart  from  me,  ye  cursed, 
into  everlasting  fire,"^  these  shall  be  damned  for 
ever;  and  to  whomsoever  He  shall  say,  "Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  for  eternity,"''  these  do  receive 
the  kingdom  for  ever,  and  make  constant  ad- 
vance in  it ;  since  there  is  one  and  the  same 
God  the  Father,  and  His  Word,  who  has  been 
always  present  with  the  human  race,  by  means 
indeed  of  various  dispensations,  and  has  wrought 
out  many  things,  and  saved  from  the  beginning 
those  who  are  saved,  (for  these  are  they  who 
love  God,  and  follow  the  Word  of  God  accord- 
ing to  the  class  to  which  they  belong,)  and  has 
judged  those  who  are  judged,  that  is,  those  who' 
forget  God,  and  are  blasphemous,  and  trans- 
gressors of  His  word. 

3.  For  the  sesame  heretics  already  mentioned 
by  us  have  fallen  away  from  themselves,  by 
accusing  the  Lord,  in  whom  they  say  that  they 
believe.  For  those  points  to  which  they  call 
attention  with  regard  to  the  God  who  then 
awarded  temporal  punishments  to  the  unbeliev- 
ing, and  smote  the  Egyptians,  while  He  saved 
those  that  were  obedient ;  these  same  [facts,  I 
say,]  shall  nevertheless  repeat  themselves  in  the 
Lord,  who  judges  for  eternity  those  whom  He 
doth  judge,  and  lets  go  free  for  eternity  those 
whom  He  does  let  go  free  :  and  He  shall  [thus] 
be  discovered,  according  to  the  language  used 
by  these  men,  as  having  been  the  cause  of  their 
most  heinous  sin  to  those  who  laid  hands  upon 
Him,  and  pierced  Him.  For  if  He  had  not  so 
come,  it  follows  that  these  men  could  not  have 
become  the  slayers  of  their  Lord  ;  and  if  He 
had  not  sent  prophets  to  them,  they  certainly 
could  not  have  killed  them,  nor  the  apostles 
either.  To  those,  therefore,  who  assail  us,  and 
say,  If  the  Egyptians  had  not  been  afflicted 
with  plagues,  and,  when  pursuing  after  Israel, 
been  choked  in  the  sea,  God  could  not  have 
saved  His  people,  this  answer  may  be  given ;  — 
Unless,  then,  the  Jews  had  become  the  slayers 
of  the  Lord  (which  did,  indeed,  take  eternal 
life  away  from  them),  and,  by  killing  the  apos- 
tles and  persecuting  the  Church,  had  fallen  into 
an  abyss  of  wrath,  we  could  not  have  been 
saved.  For  as  they  were  saved  by  means  of  the 
blindness  of  the  Egyptians,  so  are  we,  too,  by 
that  of  the  Jews ;  if,  indeed,  the  death  of  the 
Lord  is  the  condemnation  of  those  who  fastened 
Him  to  the  cross,  and  who  did  not  believe  His 
advent,  but  the  salvation  of  those  who  believe 
in  Him.  For  the  apostle  does  also  say  in  the 
Second  [Epistle]  to  the  Corinthians  :  "  For  we 
are  unto  God  a  sweet  savour  of  Christ,  in  them 
which  are  saved,  and  in  them  which  perish  :  to 
the  one  indeed  the  savour  of  death  unto  death, 


6  Matt.  XXV.  41. 
'  Matt.  XXV.  34. 


502 


IREN^US    AGAINST    HERESIES. 


but  to  the  other  the  savour  of  Hfe  unto  Hfe."  ' 
To  whom,  then,  is  there  the  savour  of  death 
unto  death,  unless  to  those  who  beheve  not, 
neither  are  subject  to  the  Word  of  God?  And 
who  are  they  that  did  even  then  give  themselves 
over  to  death?  Those  men,  doubtless,  who  do 
not  believe,  nor  submit  themselves  to  God. 
And  again,  who  are  they  that  have  been  saved, 
and  received  the  inheritance  ?  Those,  doubtless, 
who  do  believe  God,  and  who  have  continued 
in  His  love  ;  as  did  Caleb  [the  son]  of  Jephun- 
neh  and  Joshua  [the  son]  of  Nun,^  and  innocent 
children, 3  who  have  had  no  sense  of  evil.  But 
who  are  they  that  are  saved  now,  and  receive 
life  eternal?  Is  it  not  those  who  love  God,  and 
who  believe  His  promises,  and  who  "  in  malice 
have  become  as  little  children  ?"•+ 

CHAP.  XXIX. REFUTATION  OF  THE   ARGUMENTS  OF 

THE  MARCIONITES,  WHO  ATTEMPTED  TO  SHOW 
THAT  GOD  WAS  THE  AUTHOR  OF  SIN,  BECAUSE 
HE    BLINDED    PHAR.A.OH    AND    HIS    SERVANTS. 

I.  "  But,"  say  they,  "  God  hardened  the  heart 
of  Pharaoh  and  of  his  servants."  5  Those,  then, 
who  allege  such  difficulties,  do  not  read  in  the 
Gospel  that  passage  where  the  Lord  replied  to 
the  dfsciples,  when  they  asked  Him,  "  Why 
speakest  Thou  unto  them  in  parables?"  —  "Be- 
cause it  is  given  unto  you  to  know  the  mystery 
of  the  kingdom  of  heaven ;  but  to  them  I  speak 
in  parables,  that  seeing  they  may  not  see,  and 
hearing  they  may  not  hear,  understanding  they 
may  not  understand ;  in  order  that  the  prophecy 
of  Isaiah  regarding  them  may  be  fulfilled,  say- 
ing, Make  the  heart  of  this  people  gross,  and 
make  their  ears  dull,  and  blind  their  eyes.  But 
blessed  are  your  eyes,  which  see  the  things  that 
ye  see  ;  and  your  ears,  which  hear  what  ye  do 
hear."^  For  one  and  the  same  God  [that 
blesses  others]  inflicts  blindness  upon  those  who 
do  not  believe,  but  who  set  Him  at  naught ;  just 
as  the  sun,  which  is  a  creature  of  His,  [acts 
with  regard]  to  those  who,  by  reason  of  any 
weakness  of  the  eyes,  cannot  behold  his  light ; 
but  to  those  who  believe  in  Him  and  follow 
Him,  He  grants  a  fuller  and  greater  illumination 
of  mind.  In  accordance  with  this  word,  there- 
fore, does  the  apostle  say,  in  the  Second  [Epis- 
tle] to  the  Corinthians  :  "  In  whom  the  god  of 
this  world  hath  blinded  the  minds  of  them  that 
believe  not,  lest  the  light  of  the  glorious  Gospel 
of  Christ  should  shine  [unto  them]."  7  And 
again,  in  that  to  the  Romans  :  "  And  as  they 
did  not  think  fit  to  have  God  in  their  knowl- 


'  2  Cor.  ii.  15,  16. 

2  Num.  xiv.  30. 

3  [Jonah  iv.  ii.     The  tenderness  of  our  author  constantly  asserts 
itself,  as  in  this  reference  to  children.] 

■♦  I  Cor.  xiv.  20. 

s  Ex.  ix.  35. 

^  Matt.  xiii.  11-16;   Isa.  vi.  lo. 

7  2  Cor.  iv.  4. 


edge,  God  gave  them  up  to  a  reprobate  mind, 
to  do  those  things  that  are  not  convenient."'  ** 
Speaking  of  antichrist,  too,  he  says  clearly  in 
the  Second  to  the  Thessalonians  :  "  And  for  this 
cause  God  shall  send  them  the  working  of  error, 
that  they  should  believe  a  lie ;  that  they  all 
might  be  judged  who  believed  not  the  truth,  but 
consented  to  iniquity."  9 

2.  If,  therefore,  in  the  present  time  also,  God, 
knowing  the  number  of  those  who  will  not  be- 
lieve, since  He  foreknows  all  things,  has  given 
them  over  to  unbelief,  and  turned  away  His  face 
from  men  of  this  stamp,  leaving  them  in  the 
darkness  which  they  have  themselves  chosen  for 
themselves,  what  is  there  wonderful  if  He  did 
also  at  that  time  give  over  to  their  unbelief, 
Pharaoh,  who  never  would  have  believed,  along 
with  those  who  were  with  him  ?  As  the  Word 
spake  to  Moses  from  the  bush  :  "  And  I  am  sure 
that  the  king  of  Egypt  will  not  let  you  go,  unlesd 
by  a  mighty  hand."  ^°  And  for  the  reason  that 
the  Lord  spake  in  parables,  and  brought  blind- 
ness upon  Israel,  that  seeing  they  might  not  see, 
since  He  knew  the  [spirit  of]  unbelief  in  them, 
for  the  same  reason  did  He  harden  Pharaoh's 
heart ;  in  order  that,  while  seeing  that  it  was  the 
finger  of  God  which  led  forth  the  people,  he 
might  not  believe,  but  be  precipitated  into  a  sea 
of  unbelief,  resting  in  the  notion  that  the  exit  of 
these  [Israelites]  was  accomplished  by  magical 
power,  and  that  it  was  not  by  the  operation  of 
God  that  the  Red  Sea  afforded  a  passage  to  the 
people,  but  that  this  occurred  by  merely  natural 
causes  {se^  naturaliter  sic  se  habere^ . 

CHAP.  XXX.  —  REFUTATION  OF  ANOTHER  ARGU- 
MENT ADDUCED  BY  THE  MARCIONITES,  THAT 
GOD  DIRECTED  THE  HEBREWS  TO  SPOIL  THE 
EGYPTIANS. 

I.  Those,  again,  who  cavil  and  find  fault 
because  the  people  did,  by  God's  command, 
upon  the  eve  of  their  departure,  take  vessels  of 
all  kinds  and  raiment  from  the  Egyptians,"  and 
so  went  away,  from  which  [spoils],  too,  the  tab- 
ernacle was  constructed  in  the  wilderness,  prove 
themselves  ignorant  of  the  righteous  dealings  of 
God,  and  of  His  dispensations ;  as  also  the 
presbyter  remarked  :  For  if  God  had  not  ac- 
corded this  in  the  typical  exodus,  no  one  could 
now  be  saved  in  our  true  exodus  ;  that  is,  in  the 
faith  in  which  we  have  been  established,  and  by 
which  we  have  been  brought  forth  from  among 
the  number  of  the  Gentiles.  For  in  some  cases 
there  follows  us  a  small,  and  in  others  a  large 


8  Rom.  i.  28. 

9  2  Thcss.  ii.  II. 
'°  Ex.  iii.  19. 

"  Ex.  iii.  22,  xi.  2.  [Our  English  translation  "borrow"  is  a 
gratuitous  injury  to  the  text.  As  "  King  of  kings"  the  Lord  enjoins 
a  Just  tax,  which  any  earthly  sovereign  might  have  imposed  uprightly. 
Our  author  argues  well.] 


IREN^US    AGAINST    HERESIES. 


50: 


amount  of  property,  which  we  have  acquired 
from  the  mammon  of  unrighteousness.  For 
from  what  source  do  we  derive  the  houses  in 
which  we  dwell,  the  garments  in  which  we  are 
clothed,  the  vessels  which  we  use,  and  every- 
thing else  ministering  to  our  every-day  life,  unless 
it  be  from  those  things  which,  when  we  were 
Gentiles,  we  acquired  by  avarice,  or  received 
them  from  our  heathen  parents,  relations,  or 
friends  who  unrighteously  obtained  them  ?  —  not 
to  mention  that  even  now  we  acquire  such  things 
when  we  are  in  the  faith.  For  who  is  there  that 
sells,  and  does  not  wish  to  make  a  profit  from 
him  who  buys?  Or  who  purchases  anything, 
and  does  not  wish  to  obtain  good  value  from  the 
seller  ?  Or  who  is  there  that  carries  on  a  trade, 
and  does  not  do  so  that  he  may  obtain  a  liveli- 
hood thereby?  And  as  to  those  believing  ones 
who  are  in  the  royal  palace,  do  they  not  derive 
the  utensils  they  employ  from  the  property  which 
belongs  to  Csesar ;  and  to  those  who  have  not, 
does  not  each  one  of  these  [Christians]  give 
according  to  his  ability?  The  Egyptians  were 
debtors  to  the  [Jewish]  people,  not  alone  as  to 
property,  but  as  to  their  very  lives,  because  of 
the  kindness  of  the  patriarch  Joseph  in  former 
times ;  but  in  what  way  are  the  heathen  debtors 
to  us,  from  whom  we  receive  both  gain  and 
profit?  Whatsoever  they  amass  with  labour, 
these  things  do  we  make  use  of  without  labour, 
although  we  are  in  the  faith. 

2.  Up  to  that  time  the  people  sen-ed  the 
Egyptians  in  the  most  abject  slavery,  as  saith 
the  Scripture  :  "  And  the  Egyptians  exercised 
their  power  rigorously  upon  the  children  of 
Israel ;  and  they  made  life  bitter  to  them  by 
severe  labours,  in  mortar  and  in  brick,  and  in  all 
manner  of  service  in  the  field  which  they  did, 
by  all  the  works  in  which  they  oppressed  them 
with  rigour."  '  And  with  immense  labour  they 
built  for  them  fenced  cities,  increasing  the  sub- 
stance of  these  men  throughout  a  long  course  of 
years,  and  by  means  of  every  species  of  slavery ; 
while  these  [masters]  were  not  only  ungrateful 
towards  them,  but  had  in  contemplation  their 
utter  annihilation.  In  what  way,  then,  did  [the 
Israelites]  act  unjustly,  if  out  of  many  things 
they  took  a  few,  they  who  might  have  possessed 
much  property  had  they  not  served  them,  and 
might  have  gone  forth  wealthy,  while,  in  fact,  by 
receiving  only  a  very  insignificant  recompense 
for  their  heavy  servitude,  they  went  avvay  poor? 
It  is  just  as  if  any  free  man,  being  forcibly  carried 
away  by  another,  and  serving  him  for  many 
years,  and  increasing  his  substance,  should  be 
thought,  when  he  ultimately  obtains  some  sup- 
port, to  possess  some  small  portion  of  his 
[master's]  property,  but  should  in  reality  depart. 


I  Ex.  i. 


having  obtained  only  a  litde  as  the  result  of  his 
own  great  labours,  and  out  of  vast  possessions 
which  have  been  acquired,  and  this  should  be 
made  by  any  one  a  subject  of  accusation  against 
him,  as  if  he  had  not  acted  j)roperly.^  He  (the 
accuser)  will  rather  appear  as  an  unjust  judge 
against  him  who  had  been  forcibly  carried  away 
into  slavery.  Of  this  kind,  then,  are  these  men 
also,  who  charge  the  people  with  blame,  because 
they  appropriated  a  few  things  out  of  many,  but 
who  bring  no  charge  against  those  who  did  not 
render  them  the  recompense  due  to  their  fathers' 
services ;  nay,  but  even  reducing  them  to  the 
most  irksome  slavery,  obtained  the  highest  profit 
from  them.  And  [these  objectors]  allege  that 
[the  Israelites]  acted  dishonestly,  because,  for- 
sooth, they  took  away  for  the  recompense  of 
their  labours,  as  I  have  observed,  unstamped 
gold  and  silver  in  a  few  vessels  ;  while  they  say 
that  they  themselves  (for  let  truth  be  spoken, 
although  to  some  it  may  seem  ridiculous)  do  act 
honestly,  when  they  carry  away  in  their  girdles 
from  the  labours  of  others,  coined  gold,  and 
silver,  and  brass,  with  Caesar's  inscription  and 
image  upon  it. 

3.  If,  however,  a  comparison  be  instituted  be- 
tween us  and  them,  [I  would  ask]  which  party 
shall  seem  to  ha^e  received  [their  worldly  goods] 
in  the  fairer  manner?  Will  it  be  the  [Jewish] 
people,  [who  took]  from  the  Egyptians,  who 
were  at  all  points  their  debtors  ;  or  we,  [who 
receive  property]  from  the  Romans  and  other 
nations,  who  are  under  no  similar  obligation  to 
us?  Yea,  moreover,  through  their  instrumental- 
ity the  world  is  at  peace,  and  we  walk  on  the 
highways  without  fear,  and  sail  where  we  will.^ 
Therefore,  against  men  of  this  kind  (namely,  the 
heretics)  the  word  of  the  Lord  applies,  which 
says  :  ".Thou  hypocrite,  first  cast  the  beam  out 
of  thine  eye,  and  then  shalt  thou  see  clearly  to 
pull  out  the  mote  out  of  thy  brother's  eye."  •* 
For  if  he  who  lays  these  things  to  thy  charge,  and 
glories  in  his  own  wisdom,  has  been  separated 
from  the  company  of  the  Gentiles,  and  possesses 
nothing  [derived  from]  other  people's  goods, 
but  is  literally  naked,  and  barefoot,  and  dwells 
homeless  among  the  mountains,  as  any  of  those 
animals  do  which  feed  on  grass,  he  will  stand 
excused  [in  using  such  language],  as  being  igno- 
rant of  the  necessities  of  our  mode  of  life.  But 
if  he  do  partake  of  what,  in  the  opinion  of  men, 
is  the  property  of  others,  and  if  [at  the  same 
time]  he  runs  down  their  type,'  he  proves  him- 


2  This  perplexed  sentence  is  pointed  by  Harvey  interrogatively, 
but  we  prefer  the  above. 

3  [A  touching  tribute  to  the  imperial  law,  at  a  moment  when 
Christians  were  "dying  daily"  and  "as  sheep  for  the  slaughter." 
So  powerfully  worked  the  divme  command,  Luke  vi.  29.] 

■>  Matt.  vii.  5. 

s  This  is,  if  he  inveighs  against  the  Israelites  for  spoiling  the 
ET>'ptians:  the  former  being  a  type  of  the  Christian  Church  in  rela- 
tion to  the  Gentiles. 


504 


IREN^US    AGAINST    HERESIES. 


self  most  unjust,  turning  this  kind  of  accusation 
against  himself.  For  he  will  be  found  carrying 
about  property  not  belonging  to  him,  and  covet- 
ing goods  which  are  not  his.  And  therefore  has 
the  Lord  said :  "  Judge  not,  that  ye  be  not 
judged  :  for  with  what  judgment  ye  shall  judge, 
ye  shall  be  judged."  '  [The  meaning  is]  not 
certainly  that  we  should  not  find  fault  with  sin- 
ners, nor  that  we  should  consent  to  those  who 
act  wickedly  ;  but  that  we  should  not  pronounce 
an  unfair  judgment  on  the  dispensations  of  God, 
inasmuch  as  He  has  Himself  made  provision 
that  all  things  shall  turn  out  for  good,  in  a  way 
consistent  with  justice.  For,  because  He  knew 
that  we  would  make  a  good  use  of  our  substance, 
which  we  should  possess  by  receiving  it  from 
another,  He  says,  "  He  that  hath  two  coats,  let 
him  impart  to  him  that  hath  none ;  and  he  that 
hath  meat,  let  him  do  likewise."  ^  And,  "  For  I 
was  an  hungered,  and  ye  gave  Me  meat ;  I  was 
thirsty,  and  ye  gave  Me  drink  ;  I  was  naked, 
and  ye  clothed  Me."  ^  And,  "  When  thou  doest 
thine  alms,  let  not  thy  left  hand  know  what  thy 
right  hand  doeth."  ■*  And  we  are  proved  to  be 
righteous  by  whatsoever  else  we  do  well,  redeem- 
ing, as  it  were,  our  property  from  strange  hands. 
But  thus  do  I  say,  "  from  strange  hands,"  not  as 
if  the  world  were  not  God's  possession,  but  that 
we  have  gifts  of  this  sort,  and  receive  them  from 
others,  in  the  same  way  as  these  men  had  them 
from  the  Egyptians  who  knew  not  God  ;  and  by 
means  of  these  same  do  we  erect  in  ourselves 
the  tabernacle  of  God  :  for  God  dwells  in  those 
who  act  uprightly,  as  the  Lord  says  :  "  Make  to 
yourselves  friends  of  the  mammon  of  unright- 
eousness, that  they,  when  ye  shall  be  put  to 
flight,"  5  may  receive  you  into  eternal  taberna- 
cles." ^  For  whatsoever  we  acquired  from  un- 
righteousness when  we  were  heathen,  ^^q  are 
proved  righteous,  when  we  have  become  be- 
lievers, by  applying  it  to  the  Lord's  advan- 
tage. 

4.  As  a  matter  of  course,  therefore,  these 
things  were  done  beforehand  in  a  type,  and  from 
them  was  the  tabernacle  of  God  constructed ; 
those  persons  justly  receiving  them,  as  I  have 
shown,  while  we  were  pointed  out  beforehand  in 
them,  —  [we]  who  should  afterwards  serve  God 
by  the  things  of  others.  For  the  whole  exodus 
of  the  people  out  of  Egypt,  which  took  place 
under  divine  guidance,''  was  a  type  and  image 
of  the  exodus  of  the  Church  which  should  take 


'  M.itt.  vii.  I,  2. 

2  Luke  iii.  11. 

3  Malt.  XXV.  35,  36. 
*  Matt.  vi.  3. 

5  As  Harvey  remarks,  this  is  "  a  strange  translation  for  eVAiVrjre 
of  the   iext.    rcc,  and  he   adds   that   "possibly  the   translator  read 

CKTpaTTTJTe, 

6  Luke  xvi.  9. 

^  We  here  follow  the  punctuation  of  Massuet  in  preference  to  that 
of  Harvey. 


place  from  among  the  Gentiles  ;  **  and  for  this 
cause  He  leads  it  out  at  last  from  this  world  into 
His  own  inheritance,  which  Moses  the  servant 
of  God  did  not  [bestow],  but  which  Jesus  the 
Son  of  God  shall  give  for  an  inheritance.  And 
if  any  one  will  devote  a  close  attention  to  those 
things  which  are  stated  by  the  prophets  with  re- 
gard to  the  [time  of  the]  end,  and  those  which 
John  the  disciple  of  the  Lord  saw  in  the  Apoc- 
alypse,9  he  will  find  that  the  nations  [are  to] 
receive  the  same  plagues  universally,  as  Egypt 
then  did  particularly. 

CHAP.    XXXL WE    SHOULD    NOT    HASTILY    IMPUTE 

AS  CRIMES  TO  THE  MEN  OF  OLD  TIME  THOSE 
ACTIONS  WHICH  THE  SCRIPTURE  HAS  NOT  CON- 
DEMNED, BUT  SHOULD  RATHER  SEEK  IN  THEM 
TYPES  OF  THINGS  TO  COME  :  AN  EXAMPLE  OF 
THIS    IN   THE    INCEST    COMMUTED    BY    LOT. 

I.  When  recounting  certain  matters  of  this 
kind  respecting  them  of  old  time,  the  presbyter 
[before  mentioned]  was  in  the  habit  of  instruct- 
ing us,  and  saying  :  "  With  respect  to  those  mis- 
deeds for  which  the  Scriptures  themselves  blame 
the  patriarchs  and  prophets,  we  ought  not  to  in- 
veigh against  them,  nor  become  like  Ham,  who 
ridiculed  the  shame  of  his  father,  and  so  fell 
under  a  curse  ;  but  we  should  [rather]  give 
thanks  to  God  in  their  behalf,  inasmuch  as  their 
sins  have  been  forgiven  them  through  the  advent 
of  our  Lord  ;  for  He  said  that  they  gave  thanks 
[for  us],  and  gloried  in  our  salvation.'"  With 
respect  to  those  actions,  again,  on  which  the 
Scriptures  pass  no  censure,  but  which  are  simply 
set  down  [as  having  occurred],  we  ought  not  to 
become  the  accusers  [of  those  who  committed 
them],  for  we  are  not  more  exact  than  God,  nor 
can  we  be  superior  to  our  Master  ;  but  we  should 
search  for  a  type  [in  them] .  For  not  one  of 
those  things  which  have  been  set  down  in  Scrip- 
ture without  being  condemned  is  without  signifi- 
cance." An  example  is  found  in  the  case  of  Lot, 
who  led  forth  his  daughters  from  Sodom,  and 
these  then  conceived  by  their  own  father ;  and 
who  left  behind  him  within  the  confines  [of  the 
land]  his  wife,  [who  remains]  a  pillar  of  salt 
unto  this  day.  For  Lot,  not  acting  under  the 
impulse  of  his  own  will,  nor  at  the  prompting  of 
carnal  concupiscence,  nor  having  any  knowledge 
or  thought  of  anything  of  the  kind,  did  [in  fact] 
work  out  a  type  [of  fiiture  events] .  As  says  the 
Scripture  :  "  And  that  night  the  elder  went  in 


8  [The  Fathers  regarded  the  whole  Mosaic  system,  and  the  history 
of  the  faithful  under  it,  as  one  great  allegory.  In  everything  they 
saw  "  similitudes,"  as  we  do  in  the  Faery  Qiiecii  of  Spenser,  or  the 
Pilgrim's  Progress.  The  ancients  may  have  carried  this  principle 
too  far,  but  as  a  principle  it  receives  countenance  from  our  Lord  Him- 
self and  His  apostles.  To  us  there  is  often  a  barren  bush,  where  the 
Fathers  saw  a  bush  that  burned  with  fire. J 

9  .See  Rev.  xv.,  xvi. 

'°  [Thus  far  we  have  a  most  edifying  instruction.  The  reader  will 
be  less  edified  with  what  follows,  but  it  is  a  very  striking  example  of 
what  is  written:  "  to  the  pure  all  things  are  pure.'     Tit.  i.  15.] 


IREN^US   AGAINST   HERESIES. 


505 


and  lay  with  her  father  ;  and  Lot  knew  not  when 
she  lay  down,  nor  when  she  arose."  '  And  the 
same  thing  took  place  in  the  case  of  the  younger  : 
"And  he  knew  not,"  it  is  said,  "when  she 
slept  with  him,  nor  when  she  arose."  -  Since, 
therefore,  Lot  knew  not  [what  he  did],  nor  was 
a  slave  to  lust  [in  his  actions],  the  arrangement 
[designed  by  God]  was  carried  out,  by  which 
the  two  daughters  (that  is,  the  two  churches  3), 
who  gave  birth  to  children  begotten  of  one  and 
the  same  father,  were  pointed  out,  apart  from 
[the  influence  of]  the  lust  of  the  flesh.  For 
there  was  no  other  person,  [as  they  supposed], 
who  could  impart  to  them  quickening  seed,  and 
the  means  of  their  giving  birth  to  children,  as  it 
is  written  :  "  And  the  elder  said  unto  the  younger. 
And  there  is  not  a  man  on  the  earth  to  enter  in 
unto  us  after  the  manner  of  all  the  earth  :  come, 
let  us  make  our  father  drunk  with  wine,  and  let 
us  lie  Avith  him,  and  raise  up  seed  from  our 
father."  ^ 

2.  Thus,  after  their  simplicity  and  innocence, 
did  these  daughters  [of  Lot]  so  speak,  imagin- 
ing that  all  mankind  had  perished,  even  as  the 
Sodomites  had  done,  and  that  the  anger  of  God 
had  come  down  upon  the  whole  earth.  Where- 
fore also  they  are  to  be  held  excusable,  since 
they  supposed  that  they  only,  along  with  their 
father,  were  left  for  the  preservation  of  the  human 
race  ;  and  for  this  reason  it  was  that  they  de- 
ceived their  father.  Moreover,  by  the  words 
they  used  this  fact  was  pointed  out  —  that  there 
is  no  other  one  who  can  confer  upon  the  elder 
and  younger  church  the  [power  of]  giving  birth 
to  children,  besides  our  Father.  Now  the  father 
of  the  human  race  is  the  Word  of  God,  as  Moses 
points  out  when  he  says,  "  Is  not  He  thy  father 
who  hath  obtained  thee  [by  generation],  and 
formed  thee,  and  created  thee?  "5  At  what 
time,  then,  did  He  pour  out  upon  the  human 
race  the  life-giving  seed  —  that  is,  the  Spirit  of 
the  remission  of  sins,  through  means  of  whom 
we  are  quickened?  Was  it  not  then,  when  He 
was  eating  with  men,  and  drinking  wine  upon  the 
earth  ?  For  it  is  said,  "  The  Son  of  man  came 
eating  and  drinking;"^  and  when  He  had  lain 
down,  He  fell  asleep,  and  took  repose.  As  He 
does  Himself  say  in  David,  "  I  slept,  and  took 
•repose."  7  And  because  He  used  thus  to  act 
while  He  dwelt  and  lived  among  us.  He  says 
again,  "  And  my  sleep  became  sweet  unto  me."  ^ 


'  Gen.  xix   33. 

^  Gen.  xix.  35. 

3  "  Id  est  diiE  synagogae,"  referring  to  the  Jews  and  Gentiles. 
Some  regard  the  words  as  a  marginal  gloss  which  has  crept  into 
the  text 

*  Gen.  xi.\   31,  32. 

s  Dent,  xxxii.  6,  LXX.  [Let  us  reflect  that  this  effort  to  spiritu- 
alize this  awful  passage  in  the  history  of  Lot  is  an  innocent  but  un- 
successful attempt  to  imitate  St.  Paul's  allegory,  Gal.  iv.  24.] 

''  Matt   xi.  19. 

7  Ps.  iii.  6. 

^  Jer.  xxxi.  26. 


Now  this  whole  matter  was  indicated  through 
Lot,  that  the  seed  of  the  Father  of  all  —  that  is, 
of  the  Spirit  of  God,  by  whom  all  things  were 
made  —  was  commingled  and  united  with  flesh 
—  that  is,  with  His  own  workmanship  ;  by  which 
commixture  and  unity  the  two  synagogues  — 
that  is,  the  two  churches  —  produced  from  their 
own  father  living  sons  to  the  living  God. 

3.  And  while  these  things  were  taking  place, 
his  wife  remained  in  [the  territory  of]  Sodom, 
no  longer  corruptible  flesh,  but  a  pillar  of  salt 
which  endures  for  ever ;  ^  and  by  those  natural 
processes  '°  which  appertain  to  the  human  race, 
indicating  that  the  Church  also,  which  is  the  salt 
of  the  earth,"  has  been  left  behind  within  the 
confines  of  the  earth,  and  subject  to  human  suf- 
ferings ;  and  while  entire  members  are  often 
taken  away  from  it,  the  pillar  of  salt  still  en- 
dures,'^ thus  typifying  the  foundation  of  the  faith 
which  maketh  strong,  and  sends  forward,  children 
to  their  Father. 


CHAP.    XXXn. THAT   ONE    GOD    WAS    THE   AUTHOR 

OF    BOTH  TESTAMENTS,  IS  CONFIRMED  BY  THE  AU- 
.  THORITY  OF  A  PRESBYTER  WHO  HAD  BEEN  TAUGHT 
BY  THE  APOSTLES. 

T.  After  this  fashion  also  did  a  presbyter,'^  a 
disciple  of  the  apostles,  reason  with  respect  to 
the  two  testaments,  proving  that  both  were  truly 
from  one  and  the  same  God.  For  [he  main- 
tained] that  there  w'as  no  other  God  besides 
Him  who  made  and  fashioned  us,  and  that  the 
discourse  of  those  men  has  no  foundation  who 
affirm  that  this  world  of  ours  was  made  either 
by  angels,  or  by  any  other  power  whatsoever,  or 
by  another  God.  For  if  a  man  be  once  mo\'ed 
away  from  the  Creator  of  all  things,  and  if  he 
grant  that  this  creation  to  which  we  belong  was 
formed  by  any  other  or  through  any  other  [than 
the  one  God],  he  must  of  necessity  fall  into 
much  inconsistency,  and  many  contradictions  of 
this  sort ;  to  which  he  will  [be  able  to]   furnish 


9  Comp.  Clem.  Rom.,  chap  xi.  Josephus  {Anti'g.,  i.  11,4)  testi- 
fies that  he  had  himself  seen  this  pillar. 

'°  The  Latin  is  "  per  naturalia,"  which  words,  according  to  Har- 
vey, correspond  to  5i  e/x/^->)>'oppoia9.  There  is  a  poem  entitled  Soiio- 
)ua  preserved  among  the  works  of  Tertullian  and  Cyprian  which 
contains  the  following  lines :  — 

"  Dicitur  et  vivens,  alio  jam  corpore,  sexus 
Munificos  solito  dispungere  sanguine  menses." 
"  Matt.  V.  13. 

J2  The  poem  just  referred  to  also  says  in  reference  to  this  pillar:  -• 
"  Ipsaque  imago  sibi  formam  sine  corpore  servans 
Durat  adhuc,  et  enim  nuda  statione  sub  aithram 
Nee  pluviis  dilapsa  situ,  nee  diruta  ventis. 
Quin  etiam  si  quis  mutilaverit  advena  formam, 
Protinus  ex  sese  suggestu  vuhiera  complet." 
[That  a  pillar  of  salt  is  still  to  be  seen  in  this  vicinity,  is  no-v  con- 
firmed by  many  modern  travellers  (report  of  Lieut.  Lynch.  L^nited 
States  Navy),  which  accounts  for  the  natural  inference  of  Josephus 
and  others  on  whom   our  author  relied.     The   coincidence   is   note- 
worthy.] 

'3  Harvey  remarks  here,  that  this  can  hardly  be  the  same  presbyter 
mentioned  before,  "  who  was  only  a  hearer  of  those  who  had  heard  the 
apostles.  Irenaeus  may  here  mean  the  venerable  martyr  Polycarp, 
bishop  of  Smyrna." 


5o6 


IREN^EUS   AGAINST   HERESIES. 


no  explanations  which  can  be  regarded  as  eidier 
probable  or  true.  And,  for  this  reason,  those 
who  introduce  other  doctrines  conceal  from  us 
the  opinion  which  they  themselves  hold  respect- 
ing God,  because  they  are  aware  of  the  unten- 
able '  and  absurd  nature  of  their  doctrine,  and 
are  afraid  lest,  should  they  be  vanquished,  they 
should  have  some  difificulty  in  making  good  their 
escape.  But  if  any  one  believes  in  [only]  one 
God,  who  also  made  all  things  by  the  Word,  as 
Moses  likewise  says,  "  God  said.  Let  there  be 
light :  and  there  was  light ;  "  ^  and  as  we  read  in 
the  Gospel,  "  All  things  were  made  by  Him  ;  and 
without  Him  was  nothing  made ; "  3  and  the 
Apostle  Paul  [says]  in  like  manner,  "There  is 
one  Lord,  one  faith,  one  baptism,  one  God  and 
Father,  who  is  above  all,  and  through  all,  and  in 
us  all"-*  —  this  man  will  first  of  all  "hold  the 
head,  from  which  the  whole  body  is  compacted 
and  bound  together,  and,  through  means  of  every 
joint  according  to  the  measure  of  the  ministra- 
tion of  each  several  part,  maketh  increase  of  the 
body  to  the  edification  of  itself  in  love."  5  And 
then  shall  every  word  also  seem  consistent  to 
him,''  if  he  for  his  part  diligently  read  the  Scrip- 
tures in  company  with  those  who  are  presbyters 
in  the  Church,  among  whom  is  the  apostolic  doc- 
trine, as  I  have  pointed  out. 

2.  For  all  the  apostles  taught  that  there  were 
indeed  two  testaments  among  the  two  peoples ; 
but  that  it  was  one  and  the  same  God  who  ap- 
pointed both  for  the  advantage  of  those  men  (for 
whose  7  sakes  the  testaments  were  given)  who 
were  to  believe  in  God,  I  have  proved  in  the 
third  book  from  the  very  teaching  of  the  apostles  ; 
and  that  the  first  testament  was  not  given  with- 
out reason,  or  to  no  purpose,  or  in  an  accidental 
sort  of  manner ;  but  that  it  subdued  ^  those  to 
whom  it  was  given  to  the  service  of  God,  for 
their  benefit  (for  God  needs  no  service  from 
men),  and  exhibited  a  type  of  heavenly  things, 
inasmuch  as  man  was  not  yet  able  to  see  the 
things  of  God  through  means  of  immediate 
vision ;  ^  and  foreshadowed  the  images  of  those 
things  which  [now  actually]  exist  in  the  Church, 
in  order  that  our  faith  might  be  firmly  estab- 
lished ; '°  and  contained  a  prophecy  of  things  to 
come,  in  order  that  man  might  learn  that  God 
has  foreknowledge  of  all  things. 


■  "  Quassum  ct  futile."     The  text  varies  much  in  the  MSS. 

2  Gen.  i.  3. 

3  John  i.  3. 

*  Kph   iv.  5,  6. 

5  Eph  iv.  16;  Col.  ii.  19. 

*  "  Conslabit  ei." 

'  We  here  read  "secundum  guos  "  with  Massuet,  instead  of  the 
usual  "  secundum  i;ztoti  " 

^  "  Concurvans,"  corresponding  to  orvyKiifjiTTToii',  which,  snys 
Harvey,  ''  would  be  expressive  of  those  who  were  brought  under  the 
law,  as  the  neck  of  the  steer  is  benl  to  the  yoke." 

9  The  Latin  is,  "  per  proprium  visum.' 

'°  [If  this  and  the  former  chapter  seem  to  us  superfluous,  we  must 
reflect  that  such  testimony,  from  the  beginning,  has  established  the 
unity  of  Holy  Scripture,  and  preserved  to  us  —  the  Bible.] 


CHAP.  XXXIII. WHOSOEVER    CONFESSES   THAT    ONE 

GOD  IS  THE  AUTHOR  OF  BOTH  TESTAMENTS,  AND 
DILIGENTLY  READS  THE  SCRIPTURES  IN  COMPANY 
WITH  THE  PRESBYTERS  OF  THE  CHURCH,  IS  A 
TRUE  SPIRITUAL  DISCIPLE  ;  AND  HE  WILL  RIGHTLY 
UNDERSTAND  AND  INTERPRET  ALL  THAT  THE 
PROPHETS  HAVE  DECLARED  RESPECTING  CHRIST 
AND    THE    LIBERTY    OF   THE    NEW   TESTAAIENT. 

1.  A  spiritual  disciple  of  this  sort  tnily  receiv- 
ing the  Spirit  of  God,  who  was  from  the  begin- 
ning, in  all  the  dispensations  of  God,  present 
with  mankind,  and  announced  things  future,  re- 
vealed things  present,  and  narrated  things  past 
—  [such  a  man]  does  indeed  "judge  all  men,  but 
is  himself  judged  by  no  man."  "  For  he  judges 
the  Gentiles,  "  who  serve  the  creature  more  than 
the  Creator,"  "  and  with  a  reprobate  mind  spend 
all  their  labour  on  vanity.  And  he  also  judges 
the  Jews,  who  do  not  accept  of  the  word  of 
liberty,  nor  are  willing  to  go  forth  free,  although 
they  have  a  Deliverer  present  [with  them]  ;  but 
they  pretend,  at  a  time  unsuitable  [for  such 
conduct] ,  to  serve,  [with  observances]  beyond 
[those  required  by]  the  law,  God  who  stands  in 
need  of  nothing,  and  do  not  recognise  the  advent 
of  Christ,  which  He  accomplished  for  the  salva- 
tion of  men,  nor  are  willing  to  understand  that 
all  the  prophets  announced  His  two  advents  : 
the  one,  indeed,  in  which  He  became  a  man 
subject  to  stripes,  and  knowing  what  it  is  to  bear 
infirmity,'^  and  sat  upon  the  foal  of  an  ass,''*  and 
was  a  stone  rejected  by  the  builders,'^  and  was  led 
as  a  sheep  to  the  slaughter,'^  and  by  the  stretch- 
ing forth  of  His  hands  destroyed  Amalek  ;  '7  while 
He  gathered  from  the  ends  of  the  earth  into  His 
Father's  fold  the  children  who  were  scattered 
abroad,'^  and  remembered  His  own  dead  ones 
who  had  formerly  fallen  asleep, '^  and  came  down 
to  them  that  He  might  deliver  them  :  but  the 
second  in  which  He  will  come  on  the  clouds,^° 
bringing  on  the  day  which  burns  as  a  furnace,^' 
and  smiting  the  earth  with  the  word  of  His 
mouth,"  and  slaying  the  impious  with  the  breath 
of  His  lips,  and  having  a  fan  in  His  hands,  and 
cleansing  His  floor,  and  gathering  the  wheat  in- 
deed into  His  barn,  but  burning  the  chaff  with 
unquenchable  fire.-^ 

2.  Moreover,  he  shall  also  examine  the  doc- 


"  I  Cor.  ii.  15.  [The  argument  of  this  chapter  hinges  on  Ps.  xxv. 
14,  and  expounds  a  difficult  text  of  St.  Paul.  A  man  who  has  the  mind 
of  God's  Spirit  is  the  only  judge  of  spiritual  things.  Worldly  men  are 
incompetent  critics  of  Scripture  and  of  Christian  exposition.] 

'-  Rom.  i.  21. 

'3  Isa.  liii.  3. 

I*  Zech.  ix.  g. 

'S  Ps.  cxviii.  22, 

'6  Isa.  liii.  7. 

17  Ex.  xvii.  II. 

18  Isa.  xi.  12. 

19  Comp.  book  iii.  20,  4. 
2"  Dan.  vii.  13. 

21  Mai.  iv.  I. 
"  Isa.  xi.  4. 
23  Matt.  iii.  12;  Luke  iii.  17. 


IREN/EUS    AGAINST    HERESIES. 


507 


trine  of  Marcion,  [inquiring]  how  he  holds  that 
there  are  two  gods,  separated  from  each  other 
by  an  infinite  distance.'  Or  how  can  he  be  good 
who  draws  away  men  that  do  not  belong  to  him 
from  him  who  made  them,  and  calls  them  into 
his  own  kingdom?  And  why  is  his  goodness, 
which  does  not  save  all  [thus],  defective?  Also, 
why  does  he,  indeed,  seem  to  be  good  as  respects 
men,  but  most  unjust  with  regard  to  him  who 
made  men,  inasmuch  as  he  deprives  him  of  his 
possessions?  Moreover,  how  could  the  Lord, 
with  any  justice,  if  He  belonged  to  another 
father,  have  acknowledged  the  bread  to  be  His 
body,  while  He  took  it  from  that  creation  to 
which  we  belong,  and  affirmed  the  mixed  cup 
to  be  His  blood  ?^  And  why  did  He  acknowl- 
edge Himself  to  be  the  Son  of  man,  if  He  had 
not  gone  through  that  birth  which  belongs  to  a 
human  being?  How,  too,  could  He  forgive  us 
those  sins  for  which  we  are  answerable  to  our 
Maker  and  God?  And  how,  again,  supposing 
that  He  was  not  flesh,  but  was  a  man  merely  in 
appearance,  could  He  have  been  crucified,  and 
could  blood  and  water  have  issued  from  His 
pierced  side?^  What  body,  moreover,  was  it 
that  those  who  buried  Him  consigned  to  the 
tomb?  And  what  was  that  which  rose  again 
from  the  dead? 

3.  [This  spiritual  man]  shall  also  judge  all 
the  followers  of  Valentinus,  because  they  do  in- 
deed confess  with  the  tongue  one  God  the  Father, 
and  that  all  things  derive  their  existence  from 
Him,  but  do  at  the  same  time  maintain  that  He 
who  formed  all  things  is  the  fruit  of  an  apostasy 
or  defect.  [He  shall  judge  them,  too,  because] 
they  do  in  like  manner  confess  with  the  tongue 
one  Lord  Jesus  Christ,  the  Son  of  God,  but  as- 
sign in  their  [system  of]  doctrine  a  production 
of  his  own  to  the  Only-begotten,  one  of  his  own 
also  to  the  Word,  another  to  Christ,  and  yet  an- 
other to  the  Saviour ;  so  that,  according  to  them, 
all  these  beings  are  indeed  said  [in  Scripture 
to  be],  as  it  were,  one;  [while  they  maintain], 
notwithstanding,  that  each  one  of  them  should 
be  understood  [to  exist]  separately  [from  the 
rest],  and  to  have  [had]  his  own  special  origin, 
according  to  his  peculiar  conjunction.  [It  ap- 
pears], then,-*  that  their  tongues  alone,  forsooth, 
have  conceded  the  unity  [of  God],  while  their 
[real]  opinion  and  tlieir  understanding  (by  their 
habit  of  investigating  profundities)  have  fallen 
away  from  [this  doctrine  of]  unity,  and  taken 
up  the   notion   of  manifold   deities,  —  [this,  I 


'  Harvey  points  this  sentence  interrogatively. 

-  "  Temperamentum  calicis:  "  on  which  Har\'ey  remarks  that 
"  the  mixture  of  water  with  the  wine  in  the  holy  Eucharist  was  the 
universal  practice  of  antiquity  .  .  .  the  wine  signifying  the  mystical 
Head  of  the  Church,  the  water  the  bodjr."  [Whatever  the  signifi- 
cance, it  harmonizes  with  the  Paschal  chalice,  and  with  i  John  v.  6, 
and  St  John's  Gospel,  xix.  34,  35.] 

3  John  xix.  34. 

*  This  sentence  is  very  obscure  in  the  Latin  text. 


say,  must  appear]  when  they  shall  be  exam- 
ined by  Christ  as  to  the  points  [of  doctrine] 
which  they  have  invented.  Him,  too,  they  af- 
firm to  have  been  born  at  a  later  period  than 
the  Pleroma  of  the  .^^ons,  and  that  His  pro- 
duction took  place  after  [the  occurrence  of] 
a  degeneracy  or  apostasy  ;  and  they  maintain 
that,  on  account  of  the  passion  which  was  expe- 
rienced by  Sophia,  they  themselves  were  brought 
to  the  birth.  But  their  own  special  prophet 
Homer,  listening  to  whom  they  have  invented 
such  doctrines,  shall  himself  reprove  them,  when 
he  expresses  himself  as  follows  :  — 

"  Hateful  to  me  that  man  as  Hades'  gates, 
Who  one  thing  thinks,  while  he  another  states."' 

[This  spiritual  man]  shall  also  judge  the  vain 
speeches  of  the  perverse  Gnostics,  by  showing 
that  they  are  the  disciples  of  Simon  Magus. 

4.  He  will  judge  also  the  Ebionites ;  [for] 
how  can  they  be  saved  unless  it  was  God  who 
wrought  out  their  salvation  upon  earth  ?  Or  how 
shall  man  pass  into  God,  unless  God  has  [first] 
passed  into  man?  And  how  shall  he  (man)  es- 
cape from  the  generation  subject  to  death,  if 
not  by  means  ^  of  a  new  generation,  given  in  a 
wonderful  and  unexpected  manner  (but  as  a  sign 
of  salvation)  by  God —  [I  mean]  that  regenera- 
tion which  flows  from  the  virgin  through  faith  ?  ^ 
Or  how  shall  they  receive  adoption  from  God  if 
they  remain  in  this  [kind  of]  generation,  which 
is  naturally  possessed  by  man  in  this  world  ? 
And  how  could  He  (Christ)  ha\-e  been  greater 
than  Solomon,^  or  greater  than  Jonah,  or  have 
been  the  Lord  of  David,^  who  was  of  the  same 
substance  as  they  were  ?  How,  too,  could  He 
have  subdued '°  him  who  was  stronger  than  men,'' 
who  had  not  only  overcome  man,  but  also  re- 
tained him  under  his  power,  and  conquered  him 
who  had  conquered,  while  he  set  free  mankind 
who  had  been  conquered,  unless  He  had  been 
greater  than  man  who  had  thus  been  vanquished  ? 
But  who  else  is  superior  to,  and  more  eminent 
than,  that  man  who  was  formed  after  the  like- 
ness of  God,  except  the  Son  of  God,  after  whose 
image  man  was  created?  And  for  this  reason 
He  did  in  these  last  days '-  exhibit  the  simili- 
tude ;  [for]  the  Son  of  God  was  made  man,  as- 
suming the  ancient  production  [of  His  hands] 
into  His  own  nature, '^  as  I  have  shown  in  the 
immediately  preceding  book. 


5  Iliad,  ix.  312,  313. 

6  The  text  is  obscure,  and  the  construction  doubtful. 

7  The  Latin  here  is,  "  quae  est  ex  virgine  per  fidem  regenera- 
tionem."  According  to  Massuet,  "  virgine"  here  refers  not  to  Mary, 
but  to  the  Church.  Grabe  suspects  that  some  wordi  have  been 
lost. 

8  Matt.  xii.  41,  42. 

9  Matt.  xxii.  43. 

'°  Matt,  xxii   29;  Luke  xi.  21,  22. 

11  Literally,  "  who  was  strong  against  men." 

12  \\\  fine;   lit.  "  in  the  end." 

13  In  semetipsum:  lit.  "  unto  Himself." 


5o8 


IRENyEUS    AGAINST    HERESIES. 


5.  He  shall  also  judge  those  who  describe 
Christ  as  [having  become  man]  only  in  [human] 
opinion.  For  how  can  they  imagine  that  they 
do  themselves  carry  on  a  real  discussion,  when 
their  Master  was  a  mere  imaginary  being  ?  Or 
how  can  they  receive  anything  stedfast  from 
Him,  if  He  was  a  merely  imagined  being,  and 
not  a  verity  ?  And  how  can  these  men  really  be 
partakers  of  salvation,  if  He  in  whom  they  pro- 
fess to  believe,  manifested  Himself  as  a  merely 
imaginary  being?  Everything,  therefore,  con- 
nected with  these  men  is  unreal,  and  nothing 
[possessed  of  the  character  of]  truth ;  and,  in 
these  circumstances,  it  may  be  made  a  question 
whether  (since,  perchance,  they  themselves  in 
like  manner  are  not  men,  but  mere  dumb  ani- 
mals) they  do  not  present,'  in  most  cases,  simply 
a  shadow  of  humanity. 

6.  He  shall  also  judge  false  prophets,  who, 
without  having  received  the  gift  of  prophecy 
from  God,  and  not  possessed  of  the  fear  of  God, 
but  either  for  the  sake  of  vainglory,  or  with  a 
view  to  some  personal  advantage,  or  acting  in 
some  other  way  under  the  influence  of  a  wicked 
spirit,  pretend  to  utter  prophecies,  while  all  the 
time  they  lie  against  God. 

7.  He  shall  also  judge  those  who  give  rise  to 
schisms,  who  are  destitute  of  the  love  of  God, 
and  who  look  to  their  own  special  advantage 
rather  than  to  the  unity  of  the  Church  ;  and  who 
for  trifling  reasons,  or  any  kind  of  reason  which 
occurs  to  them,  cut  in  pieces  and  divide  the 
great  and  glorious  body  of  Christ,  and  so  far  as 
in  them  lies,  [positively]  destroy  it,  —  men  who 
prate  of  peace  while  they  give  rise  to  war,  and 
do  in  truth  strain  out  a  gnat,  but  swallow  a 
camel.^  For  no  reformation  of  so  great  impor- 
tance can  be  effected  by  them,  as  will  compen- 
sate for  the  mischief  arising  from  their  schism. 
He  shall  also  judge  all  those  who  are  beyond 
the  pale  of  the  truth,  that  is,  who  are  outside  the 
Church ;  but  he  himself  shall  be  judged  by  no 
one.  For  to  him  all  things  are  consistent :  he 
has  a  full  faith  in  one  God  Almighty,  of  whom 
are  all  things  ;  and  in  the  Son  of  God,  Jesus 
Christ  our  Lord,  by  whom  are  all  things,  and  in 
the  dispensations  connected  with  Him,  by  means 
of  which  the  Son  of  God  became  man  ;  and  a 

•firm  belief  in  the  Spirit  of  God,  who  furnishes 
us  with  a  knowledge  of  the  truth,  and  has  set 
forth  the  dispensations  of  the  Father  and  the 
Son,  in  virtue  of  which  He  dwells  with  every 
generation  of  men,^  according  to  the  will  of  the 
Father. 


'  We  here  follow  the  reading  "  profcrant:  "  the  passage  is  difficult 
and  obscure,  but  the  meaning  is  as  above. 

^  Malt,  xxiii.  24. 

3  The  Greek  text  here  is  o-KTiro/SaToCc  (lit.  "  to  tabernacle:  "  comp. 
eT/cifi'ojfTer,  John  i  14)  xaO  eKaarrii'  yeveav  eu  Toii;  avHpJiiroi';'.  the 
Latin  is,  "  Secundum  quas  (disp^sitiones)  aderat  generi  humano." 
We  have  endeavoured  to  express  the  meaning  of  both. 


8.  True  knowledge''  is  [that  which  consists  in] 
the  doctrine  of  the  apostles,  and  the  ancient 
constitution  s  of  the  Church  throughout  all  the 
world,  and  the  distinctive  manifestation  of  the 
body''  of  Christ  according  to  the  successions  of 
the  bishops,  by  which  they  have  handed  down 
that  Church  which  exists  in  every  place,  and 
has  come  even  unto  us,  being  guarded  and  pre- 
sented,'' without  any  forging  of  Scriptures,  by  a 
very  complete  system  ^  of  doctrine,  and  neither 
receiving  addition  nor  [suffering]  curtailment 
[in  the  truths  which  she  believes]  ;  and  [it 
consists  in]  reading  [the  word  of  God]  without 
falsification,  and  a  lawful  and  diligent  exposition 
in  harmony  with  the  Scriptures,  both  without 
danger  and  without  blasphemy ;  and  [above  all, 
it  consists  in]  the  pre-eminent  gift  of  love,^ 
which  is  more  precious  than  knowledge,  more 
glorious  than  prophecy,  and  which  excels  all  the 
other  gifts  [of  God]. 

9.  Wherefore  the  Church  does  in  every  place, 
because  of  that  love  which  she  cherishes  towards 
God,  send  forward,  throughout  all  time,  a  multi- 
tude of  martyrs  to  the  Father  ;  while  all  others  '° 
not  only  have  nothing  of  this  kind  to  point  to 
among  themselves,  but  even  maintain  that  such 
witness-bearing  is  not  at  all  necessary,  for  that 
their  system  of  doctrines  is  the  true  witness  [for 
Christ],  with  the  exception,  perhaps,  that  one 
or  two  among  them,  during  the  whole  time 
which  has  elapsed  since  the  Lord  appeared  on 
earth,  have  occasionally,  along  with  our  mart}"rs, 
borne  the  reproach  of  the  name  (as  if  he  too 
[the  heretic]  had  obtained  mercy),  and  have 
been  led  forth  with  them  [to  death],  being,  as 
it  were,  a  sort  of  retinue  granted  unto  them. 
For  the  Church  alone  sustains  with  purity  the 
reproach  of  those  who  suffer  persecution  for 
righteousness'  sake,  and  endure  all  sorts  of  pun- 
ishments, and  are  put  to  death  because  of  the 
love  which  they  bear  to  God,  and  their  confes- 
sion of  His  Son ;  often  weakened  indeed,  yet 
immediately  increasing  her  members,  and  be- 
coming whole  again,  after  the  same  manner  as 
her  type,"  Lot's  wife,  who  became  a  pillar  of 
salt.  Thus,  too,  [she  passes  through  an  ex- 
perience] similar  to  that  of  the  ancient  prophets, 
as  the  Lord  declares,  "  For  so  persecuted  they 


*  The  following  section  is  an  important  one,  but  verj'  difficult  to 
translate  with  undoubted  accuracy.  The  editors  difier  considerably 
both  as  to  the  construction  and  the  interjjretation.  We  have  done 
our  best  to  represent  the  meaning  in  English,  but  may  not  have  been 
altogether  successful. 

5  The  Greek  is  o-iio-TTjua:  the  Latin  text  has  "  status." 

6  The  Latin  is,  "  character  corporis." 

7  The  text  here  is,  "  custodita  sine  fictione  scripturarum;  "  some 
prefer  joining  "  scripturarum  "  to  the  following  words. 

8  We  follow  Harvey's  text,  "  tractatione;  "  others  read  "  tracta- 
tio."  According  to  Harvey,  the  creed  of  the  Church  is  denoted  by 
"  tractatione;  "  but  Massuet  renders  the  clause  thus:  ["  True  knowl- 
edge consists  in]  a  very  complete  irnciatio  of  the  .Scriptures,  which 
has  come  down  to  us  by  being  preserved  ('  custoditione '  being  read 
instead  of '  custodita')  without  falsification." 

9  Comp.  2  Cor.  viii.  i ;   i  Cor.  xiii. 
'°  I.e.,  the  heretics. 

"  Comp.  above,  xxxi.  2. 


IREN/EUS   AGAINST   HERESIES. 


509 


the  prophets  who  were  before  you  ;  "  '  inasmuch 
as  she  does  indeed,  in  a  new  fashion,  suffer  per- 
secution from  those  who  do  not  receive  the 
word  of  God,  while  the  self-same  spirit  rests 
upon  her  ^  [as  upon  these  ancient  prophets] . 

10.  And  indeed  the  prophets,  along  with 
other  things  which  they  predicted,  also  foretold 
this,  that  all  those  on  whom  the  Spirit  of  God 
should  rest,  and  who  would  obey  the  word  of 
the  Father,  and  serve  Him  according  to  their 
al)ility,  should  suffer  persecution,  and  be  stoned 
and  slain.  For  the  prophets  prefigured  in  them- 
selves all  these  things,  because  of  their  love  to 
God,  and  on  account  of  His  word.  For  since 
they  themselves  were  members  of  Christ,  each 
one  of  them  in  his  place  as  a  member  did,  in 
accordance  with  this,  set  forth  the  prophecy 
[assigned  him]  ;  all  of  them,  although  many, 
prefiguring  only  one,  and  proclaiming  the  things 
which  pertain  to  one.  For  just  as  the  working 
of  the  whole  body  is  exhibited  through  means 
of  our  members,  while  the  figure  of  a  complete 
man  is  not  displayed  by  one  member,  but 
through  means  of  all  taken  together,  so  also 
did  all  the  prophets  prefigure  the  one  [Christ]  ; 
while  every  one  of  them,  in  his  special  place  as 
a  member,  did,  in  accordance  with  this,  fill  up 
the  [established]  dispensation,  and  shadowed 
forth  beforehand  that  particular  working  of 
Christ  which  was  connected  with  that  member. 

n.  For  some  of  them,  beholding  Him  in 
glory,  saw  His  glorious  life  {conversationem)  at 
the  Father's  right  hand ;  ^  others  beheld  Him 
coming  on  the  clouds  as  the  Son  of  man  ;  ■♦  and 
those  who  declared  regarding  Him,  "  They  shall 
look  on  Him  whom  they  have  pierced,"  5  indi- 
cated His  [second]  advent,  concerning  which 
He  Himself  says,  "  Thinkest  thou  that  when  the 
Son  of  man  cometh.  He  shall  find  faith  on  the 
earth? "^  Paul  also  refers  to  this  event  when 
he  says,  "  If,  however,  it  is  a  righteous  thing  with 
Crod  to  recompense  tribulation  to  them  that 
trouble  you,  and  to  you  that  are  troubled  rest 
with  us,  at  the  revelation  of  the  Lord  Jesus  from 
heaveh,  with  His  mighty  angels,  and  in  a  flame 
of  fire."  7  Others  again,  speaking  of  Him  as  a 
judge,  and  [referring],  as  if  it  were  a  burning 
furnace,  [to]  the  day  of  the  Lord,  who  "  gathers 
the  wheat  into  His  barn,  but  will  burn  up  the 
chaff  with  unquenchable  fire, "^  were  accustomed 
to  threaten  those  who  were  unbelieving,  concern- 
ing whom  also  the  Lord  Himself  declares,  "  De- 
part from  me,  ye  cursed,  into  everlasting   fire, 


'  Matt.  V.  12. 

^  Comp.  I  Pet.  iv.  14. 

3  Isa.  vi.  I ;   Ps.  ex.  i 

*  Dan.  vii.  13. 
5  Zech.  xii.  10. 

*  Luke  xviii. 
the  received  text 

7  2  Thess.  1.  6-8, 

*  Matt.  iii.  12. 


8.     There  is  nothing  to  correspond  with  "  putas  "  in 


which  my  Father  has  prepared  for  the  devil  and 
his  angels."  9  And  the  apostle  in  like  manner 
says  [of  them],  "Who  shall  be  punished  with 
everlasting  death  from  the  face  of  the  Lord,  and 
from  the  glory  of  His  power,  when  He  shall 
come  to  be  glorified  in  His  saints,  and  to  be 
admired  in  those  who  believe  in  Him."  '°  There 
are  also  some  [of  them]  who  declare,  "Thou  art 
fairer  than  the  children  of  men  ;  "  "  and,  "  God, 
Thy  God,  hath  anointed  Thee  with  the  oil  of 
gladness  above  Thy  fellows  ;  "  '^  and,  "  Gird  Thy 
sword  upon  Thy  thigh,  O  Most  Mighty,  with 
Thy  beauty  and  Thy  fairness,  and  go  forward 
and  proceed  prosjjerously ;  and  rule  Thou 
because  of  truth,  and  meekness,  and  righteous- 
ness." '3  And  whatever  other  things  of  a  like  na- 
ture are  spoken  regarding  Him,  these  indicated 
that  beauty  and  splendour  which  exist  in  His 
kingdom,  along  with  the  transcendent  and  pre- 
eminent exaltation  [belonging]  to  all  who  are 
under  His  sway,  that  those  who  hear  might  desire 
to  be  found  there,  doing  such  things  as  are  pleas- 
ing to  God.  Again,  there  are  those  who  say, 
"  He  is  a  man,  and  who  shall  know  him  ?  "  '■*  and, 
"  I  came  unto  the  prophetess,  and  she  bare  a 
son,  and  His  name  is  called  Wonderful,  Coun- 
sellor, the  Mighty  God  ;  "  '5  and  those  [of  them] 
who  proclaimed  Him  as  Immanuel,  [born]  of 
the  Virgin,  exhibited  the  union  of  the  Word  of 
God  with  His  own  workmanship,  [declaring] 
that  the  Word  should  become  flesh,  and  the  Son 
of  God  the  Son  of  man  (the  pure  One  opening 
purely  that  pure  womb  which  regenerates  men 
unto  God,  and  which  He  Himself  made  pure)  ; 
and  having  become  this  which  we  also  are,  He 
[nevertheless]  is  the  Mighty  God,  and  possesses 
a  generation  which  cannot  be  declared.  And 
there  are  also  some  of  them  who  say,  "The 
Lord  hath  spoken  in  Zion,  and  uttered  His 
voice  from  Jerusalem  ; "  '"^  and,  "  In  Judah  is  God 
known  ;  "  '^  —  these  indicated  His  advent  which 
took  place  in  Judea.  Those,  again,  who  declare 
that  "  God  comes  from  the  south,  and  from  a 
mountain  thick  with  foliage,"  '*  announced  His 
advent  at  Bethlehem,  as  I  have  pointed  out  in 
the  preceding  book.'^  From  that  place,  also, 
He  who  rules,  and  who  feeds  the  people  of  His 
Father,  has  come.  Those,  again,  who  declare 
that  at  His  coming  "the  lame  man  shall  leap  as. 
an   hart,   and    the    tongue   of  the    dumb   shall 


9  Matt.  XXV.  41. 
J°  2  Thess.  i.  9,  10. 
"  Ps.  xlv.  2. 
12  Ps.  xlv.  7. 
"  Ps.  xlv.  3,  4. 

'■*  Jer.  xvii.  9  (Sept.).     Harvey  here  remarks:   "The  LXX.  read 
U'lJX  instead  of  iJ/JN.     Thus,  from  a  text  that  teaches  us  that  the 

heart  is  deceitful  aSove  all  things,  the  Fathers  extract  a  proof  of 
the  manhood  of  Christ." 

'5  Isa.  viii.  3,  ix.  6,  vii.  14.     [A  confusion  of  texts.] 

■6  Joel  iii    16. 

'"  Ps.  Ixxvi.  I. 

"  Hab.  iii.  3. 

19  See  III.  XX.  4. 


5IO 


IREN^US   AGAINST   HERESIES. 


[speak]  plainly,  and  the  eyes  of  the  blind  shall 
be  opened,  and  the  ears  of  the  deaf  shall  hear,"  ' 
and  that  "  the  hands  which  hang  down,  and  the 
feeble  knees,  shall  be  strengthened,"  ^  and  that 
"  the  dead  which  are  in  the  grave  shall  arise,"  ^ 
and  that  He  Himself "  shall  take  [upon  Him] 
our  weaknesses,  and  bear  our  sorrows,"'* — [all 
these]  proclaimed  those  works  of  healing  which 
were  accomplished  by  Him. 

12.  Some  of  them,  moreover — [when  they 
predicted  that]  as  a  weak  and  inglorious  man, 
and  as  one  who  knew  what  it  was  to  bear  in- 
firmity,^  and  sitting  upon  the  foal  of  an  ass,*"  He 
should  come  to  Jerusalem ;  and  that  He  should 
give  His  back  to  stripes,''  and  His  cheeks  to 
palms  [which  struck  Him]  ;  and  that  He  should 
be  led  as  a  sheep  to  the  slaughter ;  ^  and  that 
He  should  have  vinegar  and  gall  given  Him  to 
drink  ;  ^  and  that  He  should  be  forsaken  by  His 
friends  and  those  nearest  to  Him  ; '°  and  that  He 
should  stretch  forth  His  hands  the  whole  day 
long;"  and  that  He  should  be  mocked  and 
maligned  by  those  who  looked  upon  Him  ;  '^  and 
that  His  garments  should  be  parted,  and  lots 
cast  upon  His  raiment ;  '^  and  that  He  should  be 
brought  down  to  the  dust  of  death,''*  with  all 
[the  other]  things  of  a  like  nature  —  prophesied 
His  coming  in  the  character  of  a  man  as  He 
entered  Jerusalem,  in  which  by  His  passion  and 
crucifixion  He  endured  all  the  things  which 
have  been  mentioned.  Others,  again,  when  they 
said,  "  The  holy  Lord  remembered  His  own 
dead  ones  who  slept  in  the  dust,  and  came 
down  to  them  to  raise  them  up,  that  He  might 
save  them,"  '5  furnished  us  with  the  reason  on 
account  of  which  He  suffered  all  these  things. 
Those,  moreover,  who  said,  "  In  that  day,  saith 
the  Lord,  the  sun  shall  go  down  at  noon,  and 
there  shall  be  darkness  over  the  earth  in  the 
clear  day ;  and  I  will  turn  your  feast  days  into 
mourning,  and  all  your  songs  into  lamentation,"  "^ 
plainly  announced  that  obscuration  of  the  sun 
which  at  the  time  of  His  crucifixion  took  place 
from  the  sixth  hour  onwards,  and  that  after  this 
event,  those  days  which  were  their  festivals  ac- 
cording to  the  law,  and  their  songs,  should  be 
changed  into  grief  and  lamentation  when  they 
were  handed  over  to  the  Gentiles.  Jeremiah, 
too,  makes  this  point  still  clearer,  when  he  thus 


'  Isa.  XXXV.  5,  6. 

^  Isa.  XXXV.  3. 

3  Isa.  xxvi.  19. 

■♦  Isa.  liii.  4. 

5  Isa.  liii.  3. 

''  Zech.  ix.  9. 

7  Isa.  1.  6. 

*  Isa.  liii.  7. 

9  Ps.  Ixix.  21. 
"  Ps.  xxxviii.  II. 
"  Isa.  Ixv.  2. 
"  •  Ps.  xxii.  7. 
'■  Ps.  xxii.  18. 
'■•  Ps.  xxii.  15. 

'5  Comp.  book  iii.  cap.  xx.  4  and  book  iv.  cap.  xxii.  i. 
">  Amos  viii.  9,  10. 


speaks  concerning  Jerusalem  :  "  She  that  hath 
born  [seven]  languisheth  ;  her  soul  hath  become 
weary ;  her  sun  hath  gone  down  while  it  was 
yet  noon ;  she  hath  been  confounded,  and  suf- 
fered reproach  :  the  remainder  of  them  will  I 
give  to  the  sword  in  the  sight  of  their  enemies."  '^ 

13.  Those  of  them,  again,  who  spoke  of  His 
having  slumbered  and  taken  sleep,  and  of  His 
having  risen  again  because  the  Lord  sustained 
Him,"^  and  who  enjoined  the  principalities  of 
heaven  to  set  open  the  everlasting  doors,  that 
the  King  of  glory  might  go  in,'^  proclaimed  be- 
forehand  His  resurrection  from  the  dead  through 
the  Father's  power,  and  His  reception  into 
heaven.  And  when  they  expressed  themselves 
thus,  "  His  going  forth  is  from  the  height  of 
heaven,  and  His  returning  even  to  the  highest 
heaven ;  and  there  is  no  one  who  can  hide  him- 
self from  His  heat,"  ^°  they  announced  that  very 
truth  of  His  being  taken  up  again  to  the  place 
from  which  He  came  down,  and  that  there  is  no 
one  who  can  escape  His  righteous  judgment. 
And  those  who  said,  "  The  Lord  hath  reigned  ; 
let  the  people  be  enraged :  [even]  He  who 
sitteth  upon  the  cherubim ;  let  the  earth  be 
moved,"  ^'  were  thus  predicting  partly  that  wrath 
from  all  nations  which  after  His  ascension  came 
upon  those  who  believed  in  Him,  with  the  move- 
ment of  the  whole  earth  against  the  Church ; 
and  partly  the  fact  that,  when  He  comes  from 
heaven  with  His  mighty  angels,  the  whole  earth 
shall  be  shaken,  as  He  Himself  declares,  "  There 
shall  be  a  great  earthquake,  such  as  has  not 
been  from  the  beginning."  ^^  And  again,  when 
one  says,  "  Whosoever  is  judged,  let  him  stand 
opposite ;  and  whosoever  is  justified,  let  him 
draw  near  to  the  servant^J  of  God  ; "  ^^  and,  "  Woe 
unto  you,  for  ye  shall  wax  old  as  doth  a  garment, 
and  the  moth  shall  eat  you  up  ;"  and,  "All  flesh 
shall  be  humbled,  and  the  Lord  alone  shall  be 
e.xalted  in  the  highest,"  ^5  —  it  is  thus  indicated 
that,  after  His  passion  and  ascension,  God  shall 
cast  down  under  His  feet  all  who  were  opposed 
to  Him,  and  He  shall  be  exalted  above  all,  and 
there  shall  be  no  one  who  can  be  justified  or 
compared  to  Him. 

14.  And  those  of  them  who  declare  that  God 
would  make  a  new  covenant  ^^  with  men,  not 
such  as  that  which  He  made  with  the  fathers  at 
IMount  Horeb,  and  would  give  to  men  a  new 
heart  and  a  new  spirit ;  ^7  and  again,  "  And  re- 
member ye  not   the    things  of  old  :    behold,  I 


17  Jer.  XV.  9. 

"  Ps.  iii.  5. 

'9  Ps.  xxiv.  7. 

20  Ps.  xix.  6. 

2'  Ps.  xcix.  I. 

"  Matt.  xxiv.  21. 

23  Or  "  son." 

"*  Isa.  I.  8,  9  (loosely  quoted). 

25  Isa.  ii.  17. 

2'>  Jer.  xxxi.  31,  32. 

27  £zek.  xxxvi.  26. 


IRENyEUS   AGAINST   HERESIES. 


511 


make  new  things  which  shall  now  arise,  and  ye 
shall  know  it ;  and  I  will  make  a  way  in  the 
desert,  and  rivers  in  a  dry  land,  to  give  drink  to 
my  chosen  people,  my  people  whom  I  have 
acquired,  that  they  may  show  forth  my  praise,"  ' 
—  plainly  announced  that  liberty  which  distin- 
guishes the  new  covenant,  and  the  new  wine 
which  is  put  into  new  bottles,-  [that  is],  the 
faith  which  is  in  Christ,  by  which  He  has  pro- 
claimed the  way  of  righteousness  sprung  up  in 
the  desert,  and  the  streams  of  the  Holy  Spirit 
in  a  dry  land,  to  give  water  to  the  elect  people 
of  God,  whom  He  has  acquired,  that  they  might 
show  forth  His  praise,  but  not  that  they  might 
blaspheme  Him  who  made  these  things,  that  is, 
God. 

15.  And  all  those  other  points  which  I  have 
shown  the  prophets  to  have  uttered  by  means  of 
so  long  a  series  of  Scriptures,  he  who  is  truly 
spiritual  will  interpret  by  pointing  out,  in  regard 
to  every  one  of  the  things  which  have  been 
spoken,  to  what  special  point  in  the  dispensation 
of  the  Lord  is  referred,  and  [by  thus  exhibiting] 
the  entire  system  of  the  work  of  the  Son  of 
God,  knowing  always  the  same  God,  and  always 
acknowledging  the  same  Word  of  God,  although 
He  has  [but]  now  been  manifested  to  us  ;  ac- 
knowledging also  at  all  times  the  same  Spirit  of 
God,  although  He  has  been  poured  out  upon  us 
after  a  new  fashion  in  these  last  times,  [knowing 
that  He  descends]  even  from  the  creation  of 
the  world  to  its  end  upon  the  human  race  simply 
as  such,  from  whom  those  who  believe  God  and 
follow  His  word  receive  that  salvation  which 
flows  from  Him.  Those,  on  the  other  hand, 
who  depart  from  Him,  and  despise  His  precepts, 
and  by  their  deeds  bring  dishonour  on  Him  who 
made  them,  and  by  their  opinions  blaspheme 
Him  who  nourishes  them,  heap  up  against  them- 
selves most  righteous  judgment. ^  He  therefore 
(i.e.,  the  spiritual  man)  sifts  and  tries  them  all, 
but  he  himself  is  tried  by  no  man  :  ^  he  neither 
blasphemes  his  Father,  nor  sets  aside  His  dis- 
pensations, nor  inveighs  against  the  fathers,  nor 
dishonours  the  prophets,  by  maintaining  that 
they  were  [sent]  from  another  God  [than  he 
worships],  or  again,  that  their  prophecies  were 
derived  from  different  sources. s 

CHAP.  XXXIV. PROOF  AGAINST   THE   MARCIONITES, 

THAT    THE    PROPHETS   REFERRED    IN   ALL  THEIR 
PREDICTIONS   TO   OUR   CHRIST. 

I.  Now  I  shall  simply  say,  in  opposition  to 
all  the  heretics,  and  principally  against  the  fol- 
lowers of  Marcion,  and  against  those  who  are 
like  to  these,  in  maintaining  that  the  prophets 


'  Isa.  xliii.  19-21. 

2  Matt.  ix.  17. 

3  Rom.  ii.  5. 

*  I  Cor.  ii    15. 

S  "  £x  alia  ec  alia  substantia  fuisse  prophetias." 


were  from  another  God  [than  He  who  is  an- 
nounced in  the  Gospel],  read  with  earnest  care 
that  Gospel  which  has  been  conveyed  to  us  by 
the  apostles,  and  read  with  earnest  care  the 
prophets,  and  you  will  find  that  the  whole  con- 
duct, and  all  the  doctrine,  and  all  the  sufferings 
of  our  Lord,  were  predicted  through  them. 
But  if  a  thought  of  this  kind  should  then 
suggest  itself  to  you,  to  say.  What  then  did  the 
Lord  bring  to  us  by  His  advent? — know  ye 
that  He  brought  all  [possible]  novelty,  by  bring- 
ing Himself  who  had  been  announced.  For 
this  very  thing  was  proclaimed  beforehand,  that 
a  novelty  should  come  to  renew  and  quicken 
mankind.  For  the  advent  of  the  King  is  pre- 
viously announced  by  those  servants  who  are 
sent  [before  Him],  in  order  to  the  preparation 
and  equipment  of  those  men  who  are  to  enter- 
tain their  Lord.  But  when  the  King  has  actually 
come,  and  those  who  are  His  subjects  have  been 
filled  with  that  joy  which  was  proclaimed  before- 
hand, and  have  attained  to  that  liberty  which 
He  bestows,  and  share  in  the  sight  of  Him,  and 
have  listened  to  His  words,  and  have  enjoyed 
the  gifts  which  He  confers,  the  question  will  not 
then  be  asked  by  any  that  are  possessed  of 
sense  what  new  thing  the  King  has  brought  be- 
yond [that  proclaimed  by]  those  who  announced 
His  coming.  For  He  has  brought  Himself,  and 
has  bestowed  on  men  those  good  things  which 
were  announced  beforehand,  which  things  the 
angels  desired  to  look  into.^ 

2.  But  the  servants  would  then  have  been 
proved  false,  and  not  sent  by  the  Lord,  if  Christ 
on  His  advent,  by  being  found  exactly  such  as 
He  was  previously  announced,  had  not  fulfilled 
their  words.  Wherefore  He  said,  "  Think  not 
that  I  have  come  to  destroy  the  law  or  the 
prophets  ;  I  came  not  to  destroy,  but  to  fiilfil. 
For  verily  I  say  unto  you.  Until  heaven  and  earth 
pass  away,  one  jot  or  one  tittle  shall  not  pass 
from  the  law  and  the  prophets  till  all  come  to 
pass."  7  For  by  His  advent  He  Himself  fulfilled 
all  things,  and  does  still  fulfil  in  the  Church  the 
new  covenant  foretold  by  the  law,  onwards  to 
the  consummation  [of  all  things].  To  this  effect 
also  Paul,  His  apostle,  says  in  the  Epistle  to 
the  Romans,  "  But  now,  ^  without  the  law,  has 
the  righteousness  of  God  been  manifested,  being 
witnessed  by  the  law  and  the  prophets ;  for  the 
just  shall  live  by  faith."  9  But  this  fact,  that  the 
just  shall  live  by  faith,  had  been  previously  an- 
nounced '°  by  the  prophets. 

3.  But  whence  could  the  prophets  have  had 
power  to  predict  the  advent  of  the  King,  and  to 
preach  beforehand  that  liberty  which  was    be- 


6  I  Pet.  i.  12. 

7  Rom.  iii.  21. 

s  Matt.  V.  17,  18 
9  Rom.  i.  17. 
10  Hab.  ii.  4. 


512 


IREN^US    AGAINST    HERESIES. 


stowed  by  Him,  and  previously  to  announce  all 
things  which  were  done  by  Christ,  His  words, 
His  works,  and  His  sufferings,  and  to  predict  the 
new  covenant,  if  they  had  received  prophetical 
inspiration  from  another  God  [than  He  who 
is  revealed  in  the  Gospel],  they  being  ignorant, 
as  ye  allege,  of  the  ineffable  Father,  of  His  king- 
dom, and  His  dispensations,  which  the  Son  of 
God  fulfilled  when  He  came  upon  earth  in  these 
last  times  ?  Neither  are  ye  in  a  position  to  say 
that  these  things  came  to  pass  by  a  certain  kind 
of  chance,  as  if  they  were  spoken  by  the  prophets 
in  regard  to  some  other  person,  while  like  events 
happened  to  the  Lord.  For  all  the  prophets 
prophesied  these  same  things,  but  they  never 
came  to  pass  in  the  case  of  any  one  of  the 
ancients.  For  if  these  things  had  happened  to 
any  man  among  them  of  old  time,  those  [proph- 
ets] who  lived  subsequently  would  certainly  not 
have  prophesied  that  these  events  should  come 
to  pass  in  the  last  times.  Moreover,  there  is  in 
fact  none  among  the  fathers,  nor  the  prophets, 
nor  the  ancient  kings,  in  whose  case  any  one  of 
these  things  properly  and  specifically  took  place. 
For  all  indeed  prophesied  as  to  the  sufferings  of 
Christ,  but  they  themselves  were  far  from  en- 
during sufferings  similar  to  what  was  predicted. 
And  the  points  connected  with  the  passion  of 
the  Lord,  which  were  foretold,  were  realized  in 
no  other  case.  For  neither  did  it  happen  at  the 
death  of  any  man  among  the  ancients  that  the 
sun  set  at  mid-day,  nor  was  the  veil  of  the  temple 
rent,  nor  did  the  earth  quake,  nor  were  the  rocks 
rent,  nor  did  the  dead  rise  up,  nor  was  any  one 
of  these  men  [of  old]  raised  up  on  the  third  day, 
nor  received  into  heaven,  nor  at  his  assumption 
were  the  heavens  opened,  nor  did  the  nations 
believe  in  the  name  of  any  other ;  nor  did  any 
from  among  them,  having  been  dead  and  rising 
again,  lay  open  the  new  covenant  of  liberty. 
Therefore  the  prophets  spake  not  of  any  one 
else  but  of  the  Lord,  in  whom  all  these  aforesaid 
tokens  concurred. 

4.  If  any  one,  however,  advocating  the  cause 
of  the  Jews,  do  maintain  that  this  new  covenant 
consisted  in  the  rearing  of  that  temple  which  was 
built  under  Zerubbabel  after  the  emigration  to 
Babylon,  and  in  the  departure  of  the  people  from 
thence  after  the  lapse  of  seventy  years,  let  him 
know  that  the  temple  constructed  of  stones  was 
indeed  then  rebuilt  (for  as  yet  that  law  was  ob- 
served which  had  been  made  upon  tables  of 
stone),  yet  no  new  covenant  was  given,  but  they 
used  the  Mosaic  law  until  the  coming  of  the 
Lord ;  but  from  the  Lord's  advent,  the  new 
covenant  which  brings  back  peace,  and  the  law 
which  gives  life,  has  gone  forth  over  the  whole 
earth,  as  the  prophets  said  :  "  For  out  of  Zion 
shall  go  forth  the  law,  and  the  word  of  the  Lord 
from   Jerusalem ;    and    He   shall   rebuke    many 


people  ;  and  they  shall  break  down  their  swords 
into  ploughshares,  and  their  spears  into  pruning- 
hooks,  and  they  shall  no  longer  learn  to  fight."  ' 
If  therefore  another  law  and  word,  going  forth 
from  Jerusalem,  brought  in  such  a  [reign  of] 
peace  among  the  Gentiles  which  received  it  (the 
word),  and  convinced,  through  them,  many  a 
nation  of  its  folly,  then  [only]  it  appears  that 
the  prophets  spake  of  some  other  person.  But 
if  the  law  of  liberty,  that  is,  the  word  of  God, 
preached  by  the  apostles  (who  went  forth  from 
Jerusalem)  throughout  all  the  earth,  caused  such 
a  change  in  the  state  of  things,  that  these 
[nations]  did  form  the  swords  and  war-lances 
into  ploughshares,  and  changed  them  into  prun- 
ing-hooks  for  reaping  the  corn,  [that  is],  into 
instruments  used  for  peaceful  purposes,  and  that 
they  are  now  unaccustomed  to  fighting,  but 
when  smitten,  offer  also  the  other  cheek,^  then 
the  prophets  have  not  spoken  these  things  of  any 
other  person,  but  of  Him  who  effected  them. 
This  person  is  our  Lord,  and  in  Him  is  that 
declaration  borne  out;  since  it  is  He  Himself 
who  has  made  the  plough,  and  introduced  the 
pruning-hook,  that  is,  the  first  semination  of  man, 
which  was  the  creation  exhibited  in  Adam,^  and 
the  gathering  in  of  the  produce  in  the  last  times 
by  the  Word;  and,  for  this  reason,  since  He 
joined  the  beginning  to  the  end,  and  is  the  Lord  of 
both,  He  has  finally  displayed  the  plough,  in  that 
the  wood  has  been  joined  on  to  the  iron,  and 
has  thus  cleansed  His  land ;  because  the  Word, 
having  been  firmly  united  to  flesh,  and  in  its 
mechanism  fixed  with  pins,'^  has  reclaimed  the 
savage  earth.  In  the  beginning.  He  figured 
forth  the  pruning-hook  by  means  of  Abel,  point- 
ing out  that  there  should  be  a  gathering  in  of 
a  righteous  race  of  men.  He  says,  "  For  behold 
how  the  just  man  perishes,  and  no  man  considers 
it ;  and  righteous  men  are  taken  away,  and  no 
man  layeth  it  to  heart."  s  These  things  were  acted 
beforehand  in  Abel,  were  also  previously  declared 
by  the  prophets,  but  were  accomplished  in  the 
Lord's  person  ;  and  the  same  [is  still  true]  with 
regard  to  us,  the  body  following  the  example  of 
the  Head. 

5.  Such  are  the  arguments  proper^  [to  be 
used]  in  opposition  to  those  who  maintain  that 
the  prophets  [were  inspired]  by  a  different  God, 
and  that  our  Lord  [came]  from  another  Father, 
if  perchance  [these  heretics]  may  at  length  de- 


'  Tsa.  ii.  3,  4;  Mic.  iv.  2,  3. 

2  Matt.  V.  39. 

3  Book  I.  p.  327,  this  volume. 

■*  This  is  following  Harvey's  conjectural  emendation  of  the  text, 
viz.,  "  talcis  "  for  "  talis."  lie  considers  ihcpi'iis  here  as  svmbolical 
of  the  nails  by  which  our  Lord  was  fastened  to  the  cross.  'I'he  whole 
passage  is  almost  hopelessly  obscure,  though  the  general  meaning 
maybe   guessed. 

5  Isa.  Ivii.  I. 

f"  [If  it  be  remembered  that  we  know  Irenpeus  here,  only  through 
a  most  obscure  Latin  rendering,  wc  shall  be  slow  to  censure  this 
conclusion.] 


IREN^US   AGAINST   HERESIES. 


513 


sist  from  such  extreme  folly.  This  is  my  earnest 
object  in  adducing  these  Scriptural  proofs,  that 
confuting  them,  as  far  as  in  me  lies,  by  these 
very  ])assages,  I  may  restrain  them  from  such 
great  blasphemy,  and  from  insanely  fabricating  a 
multitude  of  gods. 

CHAP.  XXXV.  —  A  REFUTATION  OF  THOSE  WHO 
ALLEGE  THAT  THE  PROPHETS  UTTERED  SOME 
PREDICTIONS  UNDER  THE  INSPIRATION  OF  THE 
HIGHEST,  OTHERS  FROM  THE  DEMIURGE.  DIS- 
AGREEMENTS OF  THE  VALENTINIANS  AMONG 
THEMSELVES  WITH  REGARD  TO  THESE  SAME 
PREDICTIONS. 

1.  Then  again,  in  opposition  to  the  Valentin- 
ians,  and  the  other  Gnostics,  falsely  so  called, 
who  maintain  that  some  parts  of  Scripture  were 
spoken  at  one  time  from  the  Pleroma  {a  sjunmi- 
tate)  through  means  of  the  seed  [derived]  from 
that  place,  but  at  another  time  from  the  interme- 
diate abode  through  means  of  the  audacious 
mother  Prunica,  but  that  many  are  due  to  the 
Creator  of  the  world,  from  whom  also  the  proph- 
ets had  their  mission,  we  say  that  it  is  altogether 
irrational  to  bring  down  the  Father  of  the  universe 
to  such  straits,  as  that  He  should  not  be  possessed 
of  His  own  proper  instruments,  by  which  the 
things  in  the  Pleroma  might  be  perfectly  pro- 
claimed. For  of  whom  was  He  afraid,  so  that 
He  should  not  reveal  His  will  after  His  own  way 
and  independently,  freely,  and  without  being 
involved  with  that  spirit  which  came  into  being 
in  a  state  of  degeneracy  and  ignorance  ?  Was 
it  that  He  feared  that  very  many  would  be  saved, 
when  more  should  have  listened  to  the  unadul- 
terated truth?  Or,  on  the  other  hand,  was  He 
incapable  of  preparing  for  Himself  those  who 
should  announce  the  Saviour's  advent? 

2.  But  if,  when  the  Saviour  came  to  this  earth. 
He  sent  His  apostles  into  the  world  to  proclaim 
with  accuracy  His  advent,  and  to  teach  the 
Father's  will,  having  nothing  in  common  with 
the  doctrine  oi  the  Gentiles  or  of  the  Jews,  much 
more,  while  yet  existing  in  the  Pleroma,  would 
He  have  appointed  His  own  heralds  to  proclaim 
His  future  advent  into  this  world,  and  having 
nothing  in  common  with  those  prophecies  origi- 
nating from  the  Demiurge.  But  if,  when  within 
the  Pleroma,  He  availed  Himself  of  those  proph- 
ets who  were  under  the  law,  and  declared  His  own 
matters  through  their  instrumentality ;  much 
more  would  He,  upon  His  arrival  hither,  have 
made  use  of  these  same  teachers,  and  have 
preached  the  Gospel  to  us  by  their  means. 
Therefore  let  them  not  any  longer  assert  that 
Peter  and  Paul  and  the  other  apostles  proclaimed 
the  truth,  but  that  it  was  the  scribes  and  Phari- 
sees, and  the  others,  through  whom  the  law  was 
propounded.  But  if,  at  His  advent,  He  sent 
forth  His  own  apostles  in  the  spirit  of  truth,  and 


not  in  that  of  error.  He  did  the  very  same  also 
in  the  case  of  the  prophets ;  for  the  Word  of 
God  was  always  the  self-same  :  and  if  the  Spirit 
from  the  Pleroma  was,  according  to  these  men's 
system,  the  Spirit  of  light,  the  Spirit  of  truth, 
the  Spirit  of  perfection,  and  the  Spirit  of  knowl- 
edge, while  that  from  the  Demiurge  was  the 
spirit  of  ignorance,  degeneracy,  and  error,  and 
the  offspring  of  obscurity  ;  how  can  it  be,  that  in 
one  and  the  same  being  there  exists  perfection 
and  defect,  knowledge  and  ignorance,  error  and 
truth,  light  and  darkness?  But  if  it  was  impos- 
sible that  such  should  happen  in  the  case  of  the 
prophets,  for  they  preached  the  word  of  the  Lord 
from  one  God,  and  proclaimed  the  advent  of 
His  Son,  much  more  would  the  Lord  Himself 
never  have  uttered  words,  on  one  occasion  from 
above,  but  on  another  from  degeneracy  below, 
thus  becoming  the  teacher  at  once  of  knowledge 
and  of  ignorance ;  nor  would  He  have  ever 
glorified  as  Father  at  one  time  the  Founder  of 
the  world,  and  at  another  Him  who  is  above 
this  one,  as  He  does  Himself  declare :  "  No 
man  putteth  a  piece  of  a  new  garment  upon  an 
old  one,  nor  do  they  put  new  wine  into  old 
bottles."  '  Let  these  men,  therefore,  either  have 
nothing  whatever  to  do  with  the  prophets,  as 
with  those  that  are  ancients,' and  allege  no  longer 
that  these  men,  being  sent  beforehan^d  by  the 
Demiurge,  spake  certain  things  under  that  new 
influence  which  pertains  to  the  Pleroma  ;  or,  on 
the  other  hand,  let  them  be  coavinced  by  our 
Lord,  when  He  declares  that  new  wine  cannot 
be  put  into  old  bottles. 

3.  But  from  what  source  could  the  offspring 
of  their  mother  derive  his  knowledge  of  the 
mysteries  within  the  Pleroma,  and  power  to  dis- 
course regarding  them?  Suppose  that  the 
mother,  while  beyond  the  Pleroma,  did  bring 
forth  this  very  offspring ;  but  what  is  beyond  the 
Pleroma  they  represent  as  being  beyond  the  pale 
of  knowledge,  that  is,  ignorance.  How,  then, 
could  that  seed,  which  was  conceived  in  igno- 
rance, possess  the  power  of  declaring  knowledge  ? 
Or  how  did  the  mother  herself,  a  shapeless  and 
undefined  being,  one  cast  out  of  doors  as  an  abor- 
tion, obtain  knowledge  of  the  mysteries  witliin 
the  Pleroma,  she  who  was  organized  outside  it 
and  given  a  form  there,  and  prohibited  by  Horos 
from  entering  within,  and  who  remains  outside 
the  Pleroma  till  the  consummation  [of  all  things], 
that  is,  beyond  the  pale  of  knowledge  ?  Then, 
again,  when,  they  say  that  the  Lord's  passion  is  a 
type  of  the  extension  of  the  Christ  above,  which 
he  effected  through  Horos,  and  so  imparted  a 
form  to  their  mother,  they  are  refuted  in  the 
other  particulars  [of  the  Lord's  passion],  for  they 
have  no  semblance  of  a  type  to  show  with  regard 

'  Luke  V.  36,  37. 


SH 


IREN^US   AGAINST   HERESIES. 


to  them.  For  when  did  the  Christ  above  have 
vinegar  and  gall  given  him  to  drink  ?  Or  when 
was  his  raiment  parted?  Or  when  was  he 
pierced,  and  blood  and  water  came  forth?  Or 
when  did  he  sweat  great  drops  of  blood  ?  And 
[the  same  may  be  demanded]  as  to  the  other 
particulars  which  happened  to  the  Lord,  of  which 
the  prophets  have  spoken.  From  whence,  then, 
did  the  mother  or  her  offspring  divine  the  things 
which  had  not  )^et  taken  place,  but  which  should 
occur  afterwards? 

4.  They  affirm  that  certain  things  still,  besides 
these,  were  spoken  from  the  Pleroma,  but  are 
confuted  by  those  which  are  referred  to  in  the 
Scriptures  as  bearing  on  the  advent  of  Christ. 
But  what  these  are  [that  are  spoken  from  the 
Pleroma]  they  are  not  agreed,  but  give  differ- 
ent answers  regarding  them.  For  if  any  one, 
wishing  to  test  them,  do  question  one  by  one 
with  regard  to  any  passage  those  who  are  their 
leading  men,  he  shall  find  one  of  them  referring 
the  passage  in  question  to  the  Propator  —  that 
is,  to  Bythus  ;  another  attributing  it  to  Arche  — 
that  is,  to  the  Only-begotten ;  another  to  the 
Father  of  all  —  that  is,  to  the  Word  ;  while  an- 
other, again,  will  say  that  it  was  spoken  of  that 
one  JEon  who  was  [formed  from  the  joint  con- 
tributions] of  the  yEons  in  the  Pleroma  ; '  others 
[will  regard  the  passage]  as  referring  to  Christ, 
while  another  [will  refer  it]  to  the  Saviour.  One, 
again,  more  skilled  than  these,^  after  a  long  pro- 
tracted silence,  declares  that  it  was  spoken  of 
Horos  ;  another  that  it  signifies  the  Sophia  which 
is  within  the  Pleroma  ;  another  that  it  announces 
the  mother  outside  the  Pleroma ;  while  another 
will  mention  the  God  who  made  the  world  (the 
Demiurge).  Such  are  the  variations  existing 
among  them  with  regard  to  one  [passage] ,  hold- 
ing discordant  opinions  as  to  the  same  Scrip- 
tures ;  and  when  the  same  identical  passage  is 
read  out,  they  all  begin  to  purse  up  their  eye- 
brows, and  to  shake  their  heads,  and  they  say 
that  they  might  indeed  utter  a  discourse  tran- 
scendently  lofty,  but  that  all  cannot  comprehend 
the  greatness  of  that  thought  which  is  implied  in 
it ;  and  that,  therefore,  among  the  wise  the  chief 
thing  is  silence.  For  that  Sige  {silence)  which 
is  above  must  be  typified  by  that  silence  which 
they  preserve.  Thus  do  they,  as  many  as  they 
are,  all  depart  [from  each  other],  holding  so 
many  opinions  as  to  one  thing,  and  bearing 
about  their  clever  notions  in  secret  within  them- 
selves. When,  therefore,  they  shall  have  agreed 
among  themselves  as  to  the  things  predicted  in 
the  Scriptures,  then  also  shall  they  be  confuted 
by  us.  For,  though  holding  wrong  opinions, 
they  do  in  the  meanwhile,  however,  convict 
themselves,  since  they  are  not  of  one  mind  with 


'  Book  i.  p.  334,  this  volume. 

2  lUorum;  following  the  Greek  form  of  the  comparative  degree. 


regard  to  the  same  words.  But  as  we  follow  for 
our  teacher  the  one  and  only  true  God,  and  pos- 
sess His  words  as  the  rule  of  truth,  we  do  all 
speak  alike  with  regard  to  the  same  things,  know- 
ing but  one  God,  the  Creator  of  this  universe, 
who  sent  the  prophets,  who  led  forth  the  people 
from  the  land  of  Egypt,  who  in  these  last  times 
manifested  His  own  Son,  that  He  might  put  the 
unbelievers  to  confusion,  and  search  out  the  fruit 
of  righteousness. 

CHAP.    XXXVI. THE   PROPHETS    WERE    SENT    FROM 

ONE    AND   THE   SAME    FATHER    FROM    WHOM    THE 
SON   WAS   SENT. 

I.  Which  [God]  the  Lord  does  not  reject, 
nor  does  He  say  that  the  prophets  [spake]  from 
another  god  than  His  Father ;  nor  from  any 
other  essence,  but  from  one  and  the  same  Fa- 
ther ;  nor  that  any  other  being  made  the'  things 
in  the  world,  except  His  own  Father,  when  He 
speaks  as  follows  in  His  teaching :  "  There  was 
a  certain  householder,  and  he  planted  a  vine- 
yard, and  hedged  it  round  about,  and  digged  in 
it  a  winepress,  and  built  a  tower,  and  let  it  out 
to  husbandmen,  and  went  into  a  far  country : 
And  when  the  time  of  the  fruit  drew  near,  he 
sent  his  servants  unto  the  husbandmen,  that  they 
might  receive  the  fruits  of  it.  And  the  husband- 
men took  his  servants  :  they  cut  one  to  pieces, 
stoned  another,  and  killed  another.  Again  he 
sent  other  servants  more  than  the  first :  and 
they  did  unto  them  likewise.  But  last  of  all 
he  sent  unto  them  his  only  son,  saying.  Per- 
chance they  will  reverence  my  son.  But  when 
the  husbandmen  saw  the  son,  they  said  among 
themselves.  This  is  the  heir ;  come,  let  us  kill 
him,  and  we  shall  possess  his  inheritance.  And 
they  caught  him,  and  cast  him  out  of  the  vine- 
yard, and  slew  him.  When,  therefore,  the  lord 
of  the  vineyard  shall  come,  what  will  he  do  unto 
these  husbandmen?  They  say  unto  him.  He 
will  miserably  destroy  these  wicked  men,  and 
will  let  out  his  vineyard  to  other  husbandmen, 
who  shall  render  him  the  fruits  in  their  season."  ^ 
Again  does  the  Lord  say  :  "  Have  ye  never  read, 
The  stone  which  the  builders  rejected,  the  same 
is  become  the  head  of  the  corner :  this  is  the 
Lord's  doing,  and  it  is  marvellous  in  our  eyes  ? 
Therefore  I  say  unto  you,  that  the  kingdom  of 
God  shall  be  taken  from  you,  and  given  to  a 
nation  bringing  forth  the  fruits  thereof."  ■♦  By 
these  words  He  clearly  points  out  to  His  disci- 
ples one  and  the  same  Householder  —  that  is, 
one  God  the  Father,  who  made  all  things  by 
Himself;  while  [He  shows]  that  there  are  vari- 
ous husbandmen,  some  obstinate,  and  proud,  and 
worthless,  and  slayers  of  the  Lord,  but  others 
who  render  Him,  with  all  obedience,  the  fruits 


3  Matt.  xxi.  33-41. 
*  Matt.  xxi.  42-44. 


IREN^US   AGAINST   HERESIES. 


515 


in  their  seasons ;  and  that  it  is  the  same  House- 
holder who  sends  at  one  time  His  servants,  at 
another  His  Son.  From  that  Father,  therefore, 
from  whom  the  Son  was  sent  to  those  husband- 
men who  slew  Him,  from  Him  also  were  the 
servants  [sent].  But  the  Son,  as  coming  from 
the  Father  with  supreme  authority  {principab 
aiictorihife),  used  to  express  Himself  thus  :  "  But 
I  say  unto  you."  '  The  servants,  again,  [who 
came]  as  from  their  Lord,  spake  after  the  man- 
ner of  servants,  [delivering  a  message]  ;  and 
they  therefore  used  to  say,  "  Thus  saith  the 
Lord." 

2.  Whom  these  men  did  therefore  preach  to 
the  unbelievers  as  Lord,  Him  did  Christ  teach 
to  those  who  obey  Him  ;  and  the  God  who  had 
called  those  of  the  former  dispensation,  is  the 
same  as  He  who  has  received  those  of  the  latter. 
In  other  words.  He  who  at  first  used  that  law 
which  entails  bondage,  is  also  He  who  did  in 
after  times  [call  His  people]  by  means  of  adop- 
tion. For  God  planted  the  vineyard  of  the 
human  race  when  at  the  first  He  formed  Adam 
and  chose  the  fathers  ;  then  He  let  it  out  to  hus- 
bandmen when  He  established  the  Mosaic  dis- 
pensation :  He  hedged  it  round  about,  that  is. 
He  gave  particular  instructions  with  regard  to 
their  worship  :  He  built  a  tower,  [that  is],  He 
chose  Jerusalem  :  He  digged  a  winepress,  that 
is,  He  prepared  a  receptacle  of  the  prophetic 
Spirit.  And  thus  did  He  send  prophets  prior  to 
the  transmigration  to  Babylon,  and  after  that 
event  others  again  in  greater  number  than  the 
former,  to  seek  the  fruits,  saying  thus  to  them 
(the  Jews)  :  "  Thus  saith  the  Lord,  Cleanse 
your  ways  and  your  doings,  execute  just  judg- 
ment, and  look  each  one  with  pity  and  compas- 
sion on  his  brother  :  oppress  not  the  widow  nor 
the  orphan,  the  proselyte  nor  the  poor,  and  let 
none  of  you  treasure  up  evil  against  his  brother 
in  your  hearts,  and  love  not  false  swearing.  Wash 
you,  make  you  clean,  put  away  evil  from  your 
hearts,  learn  to  do  well,  seek  judgment,  protect 
the  oppressed,  judge  the  fatherless  {pupilio), 
plead  for  the  widow ;  and  come,  let  us  reason 
together,  saith  the  Lord."  ^  And  again  :  "  Keep 
thy  tongue  from  evil,  and  thy  lips  that  they  speak 
no  guile ;  depart  from  evil,  and  do  good  ;  seek 
peace,  and  pursue  it."  ^  In  preaching  these 
things,  the  prophets  sought  the  fruits  of  right- 
eousness. But  last  of  all  He  sent  to  those  un- 
believers His  own  Son,  our  Lord  Jesus  Christ, 
whom  the  wicked  husbandmen  cast  out  of  the 
vineyard  when  they  had  slain  Him.  Wherefore 
the  Lord  God  did  even  give  it  up  (no  longer 
hedged  around,  but  thrown  open  throughout  all 
the  world)  to  other  husbandmen,  who  render  the 


■  Matt.  V.  22. 

2  Jer.  vii.  3;  Zech. 

'  Ps.  xxxiv.  13,  14, 


vii.  9,  10,  viii.  17;  Isa.  i.  17-19. 


fruits  in  their  seasons,  —  the  beautiful  elect  tower 
being  also  raised  everywhere.  For  the  illustrious 
Church  is  [now]  everywhere,  and  everywhere  is 
the  winepress  digged  :  because  those  who  do  re- 
ceive the  Spirit  are  everywhere.  For  inasmuch 
as  the  former  have  rejected  the  Son  of  God,  and 
cast  Him  out  of  the  vineyard  when  they  slew 
Him,  God  has  justly  rejected  them,  and  given  to 
the  Gentiles  outside  the  vineyard  the  fruits  of  its 
cultivation.  This  is  in  accordance  with  what 
Jeremiah  says,  "  The  Lord  hath  rejected  and 
cast  off  the  nation  which  does  these  things  ;  for 
the  children  of  Judah  have  done  evil  in  my 
sight,  saith  the  Lord."  ^  And  again  in  like  man- 
ner does  Jeremiah  speak  :  "  I  set  watchmen  over 
you  ;  hearken  to  the  sound  of  the  trumpet ;  and 
they  said.  We  will  not  hearken.  Therefore  have 
the  Gentiles  heard,  and  they  who  feed  the  flocks 
in  them."  5  It  is  therefore  one  and  the  same 
Father  who  planted  the  vineyard,  who  led  forth 
the  people,  who  sent  the  prophets,  who  sent  His 
own  Son,  and  who  gave  the  vineyard  to  those 
other  husbandmen  that  render  the  fruits  in  their 
season. 

3.  And  therefore  did  the  Lord  say  to  His  dis- 
ciples, to  make  us  become  good  workmen : 
"  Take  heed  to  yourselves,  and  watch  continually 
upon  every  occasion,  lest  at  any  time  your  hearts 
be  overcharged  with  surfeiting  and  drunkenness, 
and  cares  of  this  life,  and  that  day  shall  come 
upon  you  unawares  ;  for  as  a  snare  shall  it  come 
upon  all  dwelling  upon  the  face  of  the  earth."  ^ 
"  Let  your  loins,  therefore,  be  girded  about,  and 
your  lights  burning,  and  ye  like  to  men  who  wait 
for  their  lord,  when  he  shall  return  from  the 
wedding."  7  "  For  as  it  was  in  the  days  of 
Noe,  they  did  eat  and  drink,  they  bought  and 
sold,  they  married  and  were  given  in  marriage, 
and  they  knew  not,  until  Noe  entered  into  the 
ark,  and  the  flood  came  and  destroyed  them  all ; 
as  also  it  was  in  the  days  of  Lot,  they  did  eat 
and  drink,  they  bought  and  sold,  they  planted 
and  builded,  until  the  time  that  Lot  went  out 
of  Sodom  ;  it  rained  fire  from  heaven,  and  de- 
stroyed them  all :  so  shall  it  also  be  at  the  com- 
ing of  the  Son  of  man."  ^  "  Watch  ye  therefore, 
for  ye  know  not  in  what  day  your  Lord  shall 
come."  9  [In  these  passages]  He  declares  one 
and  the  same  Lord,  who  in  the  times  of  Noah 
brought  the  deluge  because  of  men's  disobedi- 
ence, and  who  also  in  the  days  of  Lot  rained  fire 
from  heaven  because  of  the  multitude  of  sinners 
among  the  Sodomites,  and  who,  on  account  of 
this  same  disobedience  and  similar  sins,  will 
bring  on  the  day  of  judgment  at  the  end  of 


•*  Jer.  vii.  29,  30. 
S  Jer.  vi.  17,  18. 
b  Luke  xxi.  34,  35. 

7  Luke  xii.  35,  36. 

8  Luke  xvii.  26,  etc. 

9  Matt.  xxiv.  42. 


5i6 


IREN^US    AGAINST    HERESIES. 


time  {in  novissimo)  ;  on  which  day  He  declares 
that  it  shall  be  more  tolerable  for  Sodom  and 
Gomorrah  than  for  that  city  and  house  which 
shall  not  receive  the  word  of  His  apostles.  "  And 
thou,  Capernaum,"  He  said,  "  is  it  that  thou 
shalt  be  exalted  to  heaven  ?  '  Thou  shalt  go 
down  to  hell.  For  if  the  mighty  works  which 
have  been  done  in  thee  had  been  done  in  Sodom, 
It  would  have  remained  unto  this  day.  Verily 
I  say  unto  you,  that  it  shall  be  more  tolerable 
for  Sodom  in  the  day  of  judgment  than  for 
you."  ^ 

4.  Since  the  Son  of  God  is  always  one  and  the 
same.  He  gives  to  those  who  believe  on  Him  a 
well  of  water  ^  [springing  up]  to  eternal  life,  but 
He  causes  the  unfruitful  fig-tree  immediately 
to  dry  up ;  and  in  the  days  of  Noah  He  justly 
brought  on  the  deluge  for  the  purpose  of  extin- 
guishing that  most  infamous  race  of  men  then 
existent,  who  could  not  bring  forth  fruit  to  God, 
since  the  angels  that  sinned  had  commingled 
with  them,  and  [acted  as  He  did]  in  order  that 
He  might  put  a  check  upon  the  sins  of  these 
men,  but  [that  at  the  same  time]  He  might  pre- 
serve the  archetype,-*  the  formation  of  Adam. 
And  it  was  He  who  rained  fire  and  brimstone 
from  heaven,  in  the  days  of  Lot,  upon  Sodom 
and  Gomorrah,  "  an  example  of  the  righteous 
judgment  of  God,"  5  that  all  may  know,  "  that 
every  tree  that  bringeth  not  forth  good  fruit  shall 
be  cut  down,  and  cast  into  the  fire."  ^  And  it  is 
He  who  uses  [the  words],  that  it  will  be  more 
tolerable  for  Sodom  in  the  general  judgment  than 
for  those  who  beheld  His  wonders,  and  did  not 
believe  on  Him,  nor  receive  His  doctrine. ^  For 
as  He  gave  by  His  advent  a  greater  privilege  to 
those  who  believed  on  Him,  and  who  do  His 
will,  so  also  did  He  point  out  that  those  who  did 
not  believe  on  Him  should  have  a  more  severe 
punishment  in  the  judgment ;  thus  extending 
equal  justice  to  all,  and  being  to  exact  more  from 
those  to  whom  He  gives  the  more ;  the  more, 
however,  not  because  He  reveals  the  knowledge 
of  another  Father,  as  I  have  shown  so  fully  and 
so  repeatedly,  but  because  He  has,  by  means  of 
His  advent,  poured  upon  the  human  race  the 
greater  gift  of  paternal  grace. 

5.  If,  however,  what  I  have  stated  be  insuffi- 


'  No  other  of  the  Greek  Fathers  quotes  this  text  as  above;  from 
which  fact  (Jrabc  infers  that  the  old  Latin  translator,  or  his  transcrib- 
ers, altered  the  words  of  Irenaeus  [N.Ii.  —  From  one  example  infer 
the  rest  ]  to  suit  the  Latin  versions. 

2  Matt   xi.  23,  24. 

3  John  iv.  14. 

<  This  is  Massuet's  conjectural  emendation  of  the  text,  viz., 
archciypniii  for  arctetypiim.  Grabc  would  insert  f>c>-  before  arcce, 
and  he  thinks  the  passage  to  have  a  reference  to  i  Pet.  iii.  20.  Ire- 
naeus, in  common  with  the  other  ancient  Fathers,  believed  that  the  fallen 
angels  were  the  "  sonsof  (Jod  "  who  commingled  with  "  the  daughters 
of  men,"  and  thus  produced  a  race  of  spurious  men.  [Gen.  vi.  i,  2,  3, 
and  Josephus.] 

5  Jude  7.  [And  note  "  strange  flesh"  (Gr.  capKos  irepat)  as  to 
the  angels.     Gen.  xix.  4,  5.] 

*>  Matt,  iii,  10. 

7  Matt.  xi.  24;   Luke  x.  la. 


cient  to  convince  any  one  that  the  prophets  were 
sent  from  one  and  the  same  Father,  from  whom 
also  our  Lord  was  sent,  let  such  a  one,  opening 
the  mouth  of  his  heart,  and  calling  upon  the 
Master,  Christ  Jesus  the  Lord,  listen  to  Him 
when  He  says,  "  The  kingdom  of  heaven  is  like 
unto  a  king  who  made  a  marriage  for  his  son, 
and  he  sent  forth  his  servants  to  call  them  who 
were  bidden  to  the  marriage."  And  when  they 
would  not  obey.  He  goes  on  to  say,  "  Again  he 
sent  other  servants,  saying,  Tell  them  that  are 
bidden,  Come  ye,  I  have  prepared  my  dinner ; 
my  oxen  and  all  the  fatlings  are  killed,  and  every- 
thing is  ready;  come  unto  the  wedding.  But 
they  made  light  of  it,  and  went  their  way,  some 
to  their  farm,  and  others  to  their  merchandize  ; 
but  the  remnant  took  his  servants,  and  some  they 
treated  despitefuUy,  while  others  they  slew.  But 
when  the  king  heard  this,  he  was  wroth,  and  sent 
his  armies  and  destroyed  these  murderers,  and 
burned  up  their  city,  and  said  to  his  servants. 
The  wedding  is  indeed  ready,  but  they  which 
were  bidden  were  not  worthy.  Go  out  therefore 
into  the  highways,  and  as  many  as  ye  shall  find, 
gather  in  to  the  marriage.  So  the  servants  went 
out,  and  collected  together  as  many  as  they  found, 
bad  and  good,  and  the  wedding  was  furnished 
with  guests.  But  when  the  king  came  in  to  see 
the  guests,  he  saw  there  a  man  not  having  on  a 
wedding  garment ;  and  he  said  unto  him.  Friend, 
how  earnest  thou  hither,  not  having  on  a  wedding 
garment?  But  he  was  speechless.  Then  said 
the  king  to  his  servants,  Take  him  away,  hand 
and  foot,  and  cast  him  into  outer  darkness : 
there  shall  be  weeping  and  gnashing  of  teeth. 
For  many  are  called,  but  few  are  chosen."  ^ 
Now,  by  these  words  of  His,  does  the  Lord 
clearly  show  all  [these  points,  viz.,]  that  there  is 
one  King  and  Lord,  the  Father  of  all,  of  whom 
He  had  previously  said,  "  Neither  shalt  thou 
swear  by  Jerusalem,  fcr  it  is  the  city  of  the  great 
King ;  "  9  and  that  He  had  from  the  beginning 
prepared  the  marriage  for  His  Son,  and  used, 
with  the  utmost  kindness,  to  call,  by  the  instru- 
mentality of  His  servants,  the  men  of  the  former 
dispensation  to  the  wedding  feast ;  and  when 
they  would  not  obey.  He  still  invited  them  by 
sending  out  other  servants,  yet  that  even  then 
they  did  not  obey  Him,  but  even  stoned  and 
slew  those  who  brouglit  them  the  message  of  in- 
vitation. He  accordingly  sent  forth  His  armies 
and  destroyed  them,  and  burned  down  their  city  ; 
but  He  called  together  from  all  the  highways, 
that  is,  from  all  nations,  [guests]  to  the  marriage 
feast  of  His  Son,  as  also  He  says  by  Jeremiah  : 
"  I  have  sent  also  unto  you  my  servants  the 
prophets  to  say,  Return  ye  now,  every  man,  from 


*  Matt.  xxii.  1,  etc. 

9  Matt.  V.  35.     Instead  of  placing  a  period  here,  as  the  editors  do, 
it  seems  to  us  preferable  to  carry  on  the  construction. 


IREN^US   AGAINST   HERESIES. 


5^7 


his  very  evil  way,  and  amend  your  doings."  • 
And  again  He  says  by  the  same  prophet :  "  I 
have  also  sent  unto  you  my  servants  the  prophets 
throughout  the  day  and  before  the  light ;  yet 
they  did  not  obey  me,  nor  incline  their  ears  unto 
me.  And  thou  shalt  speak  this  word  to  them  : 
This  is  a  people  that  obeyeth  not  the  voice  of 
the  Lord,  nor  receiveth  correction ;  faith  has 
perished  from  their  mouth."  ^  The  Lord,  there- 
fore, who  has  called  us  everywhere  by  the  apos- 
tles, is  He  who  called  those  of  old  by  the 
prophets,  as  appears  by  the  words  of  the  Lord ; 
and  although  they  preached  to  various  nations, 
the  prophets  were  not  from  one  God,  and  the 
apostles  from  another ;  but,  [proceeding]  from 
one  and  the  same,  some  of  them  announced  the 
Lord,  others  preached  the  Father,  and  others 
again  foretold  the  advent  of  the  Son  of  God, 
while  yet  others  declared  Him  as  already  present 
to  those  who  then  were  afar  off. 

6.  Still  further  did  He  also  make  it  manifest, 
that  we  ought,  after  our  calling,  to  be  also 
adorned  with  works  of  righteousness,  so  that  the 
Spirit  of  God  may  rest  upon  us ;  for  this  is  the 
wedding  garment,  of  which  also  the  apostle 
speaks,  "  Not  for  that  we  would  be  unclothed, 
but  clothed  upon,  that  mortality  might  be  swal- 
lowed up  by  immortality."  3  But  those  who 
have  indeed  been  called  to  God's  supper,  yet 
have  not  received  the  Holy  Spirit,  because  of 
their  wicked  conduct  "  shall  be,"  He  declares, 
"  cast  into  outer  darkness."  *  He  thus  clearly 
shows  that  the  very  same  King  who  gathered 
from  all  quarters  the  faithful  to  the  marriage  of 
His  Son,  and  who  grants  them  the  incorruptible 
banquet,  [also]  orders  that  man  to  be  cast  into 
outer  darkness  who  has  not  on  a  wedding  gar- 
ment, that  is,  one  who  despises  it.  For  as  in 
the  former  covenant,  "  with  many  of  them  was 
He  not  well  pleased;  "  s  so  also  is  it  the  case 
here,  that  "  many  are  called,  but  few  chosen."  ^ 
It  is  not,  then,  one  God  who  judges,  and  another 
Father  who  calls  us  together  to  salvation ;  nor 
one,  forsooth,  who  confers  eternal  light,  but 
another  who  orders  those  who  have  not  on  the 
wedding  garment  to  be  sent  into  outer  darkness. 
But  it  is  one  and  the  same  God,  the  Father  of 
our  Lord,  from  whom  also  the  prophets  had 
their  mission,  who  does  indeed,  through  His 
infinite  kindness,  call  the  unworthy ;  but  He 
examines  those  who  are  called,  [to  ascertain]  if 
they  have  on  the  garment  fit  and  proper  for  the 
marriage  of  His  Son,  because  nothing  unbecom- 
ing or  evil  pleases  Him.  This  is  in  accordance 
with  what  the  Lord  said  to  the  man  who  had 


1  Jer.  XXXV.  15. 

2  Jer.  vii.  25,  etc. 

3  2  Cor.  V.  4. 

*  Matt.  xxii.  13. 

5  I  Cor.  x.  5. 

6  Matt.  xxii.  14. 


been  healed  :  "  Behold,  thou  art  made  whole ; 
sin  no  more,  lest  a  worse  thing  come  unto 
thee."  7  For  he  who  is  good,  and  righteous, 
and  pure,  and  spodess,  will  endure  nothing 
evil,  nor  unjust,  nor  detestable  in  His  wedding 
chamber.  This  is  the  Father  of  our  Lord,  by 
whose  providence  all  things  consist,  and  all  are 
administered  by  His  command  ;  and  He  con- 
fers His  free  gifts  upon  those  who  should  [re- 
ceive them]  ;  but  the  most  righteous  Retributor 
metes  out  [punishment]  according  to  their 
deserts,  most  deservedly,  to  the  ungrateful  and 
to  those  that  are  insensible  of  His  kindness ; 
and  therefore  does  He  say,  "  He  sent  His  armies, 
and  destroyed  those  murderers,  and  burned  up 
their  city."  ^  He  says  here,  "  His  armies,"  be- 
cause all  men  are  the  property  of  God.  For 
"  the  earth  is  the  Lord's,  and  the  fulness  there- 
of; the  world,  and  all  that  dwell  therein."  9 
Wherefore  also  the  Apostle  Paul  says  in  the 
Epistle  to  the  Romans,  "  For  there  is  no  power 
but  of  God ;  the  powers  that  be  are  ordained 
of  God.  Whosoever  resisteth  the  power,  resist- 
eth  the  ordinance  of  God  ;  and  they  that  resist 
shall  receive  unto  themselves  condemnation. 
For  rulers  are  not  for  a  terror  to  a  good  work, 
but  to  an  evil.  Wilt  thou  then  not  be  afraid  of 
the  power?  Do  that  which  is  good,  and  thou 
shalt  have  praise  of  the  same  ;  for  he  is  the 
minister  of  God  to  thee  for  good.  But  if  thou 
do  that  which  is  evil,  be  afraid  ;  for  he  beareth 
not  the  sword  in  vain  :  for  he  is  the  minister  of 
God,  the  avenger  for  wrath  upon  him  that  doeth 
evil.  Wherefore  ye  must  needs  be  subject,  not 
only  for  wrath,  but  also  for  conscience  sake. 
For  this  cause  pay  ye  tribute  also ;  for  they  are 
God's  ministers,  attending  continually  upon  this 
very  thing."  "  Both  the  Lord,  then,  and  the  apos- 
tles announce  as  the  one  only  God  the  Father, 
Him  who  gave  the  law,  who  sent  the  proph- 
ets, who  made  all  things ;  and  therefore  does 
He  say,  "  He  sent  His  armies,"  because  every 
man,  inasmuch  as  he  is  a  man,  is  His  workman- 
ship, although  he  may  be  ignorant  of  his  God. 
For  He  gives  existence  to  all ;  He,  "  who  maketh 
His  sun  to  rise  upon  the  evil  and  the  good,  and 
sendeth  rain  upon  the  just  and  unjust."  " 

7.  And  not  alone  by  what  has  been  stated,  but 
also  by  the  parable  of  the  two  sons,  the  younger 
of  whom  consumed  his  substance  by  living  luxu- 
riously with  harlots,  did  the  Lord  teach  one  and 
the  same  Father,  who  did  not  even  allow  a  kid 
to  his  elder  son  ;  but  for  him  who  had  been  lost, 
[namely]  his  younger  son,  he  ordered  the  fatted 
calf  to  be  killed,  and  he  gave  him  the  best  robe.'^ 


7  John  V.  14. 

8  Matt.  xxii.  7. 

9  Ps.  xxiv.  I. 

'°  Rom.  xiii.  1-7. 
"  Matt.  V.  45. 
'^  Luke  XV.  II. 


5i8 


IREN^EUS   AGAINST    HERESIES. 


Also  by  the  parable  of  the  workmen  who  were 
serit  into  the  vineyard  at  different  periods  of  the 
day,  one  and  the  same  God  is  declared  '  as  hav- 
ing called  some  in  the  beginning,  when  the  world 
was  first  created ;  but  others  afterwards,  and 
others  during  the  intermediate  period,  others 
after  a  long  lapse  of  time,  and  others  again  in 
the  end  of  time ;  so  that  there  are  many  work- 
men in  their  generations,  but  only  one  house- 
holder who  calls  them  together.  For  there  is 
but  one  vineyard,  since  there  is  also  but  one 
righteousness,  and  one  dispensator,  for  there  is 
one  Spirit  of  God  who  arranges  all  things ;  and 
in  like  manner  is  there  one  hire,  for  they  all 
received  a  penny  each  man,  having  [stamped 
upon  it]  the  royal  image  and  superscription,  the 
knowledge  of  the  Son  of  God,  which  is  immor- 
tality. And  therefore  He  began  by  giving  the 
hire  to  those  [who  were  engaged]  last,  because 
in  the  last  times,  when  the  Lord  was  revealed. 
He  presented  Himself  to  all  [as  their  reward]. 

8.  Then,  in  the  case  of  the  publican,  who  ex- 
celled the  Pharisee  in  prayer,  [we  find]  that  it 
was  not  because  he  worshipped  another  Father 
that  he  received  testimony  from  the  Lord  that 
he  was  justified  rather  [than  the  other]  ;  but  be- 
cause with  great  humility,  apart  from  all  boasting 
and  pride,  he  made  confession  to  the  same  God.^ 
The  parable  of  the  two  sons  also  :  those  who  are 
sent  into  the  vineyard,  of  whom  one  indeed  op- 
posed his  father,  but  afterwards  repented,  when 
repentance  profited  him  nothing ;  the  other, 
however,  promised  to  go,  at  once  assuring  his 
father,  but  he  did  not  go  (for  "  every  man  is  a 
liar ;  "  3  "  to  will  is  present  with  him,  but  he 
finds  not  means  to  perform"-'), —  [this  para- 
ble, I  say],  points  out  one  and  the  same  Father. 
Then,  again,  this  truth  was  clearly  shown  forth 
by  the  parable  of  the  fig-tree,  of  which  the  Lord 
says,  "  Behold,  now  these  three  years  I  come 
seeking  fruit  on  this  fig-tree,  but  I  find  none  "  s 
(pointing  onwards,  by  the  prophets,  to  His  ad- 
vent, by  whom  He  came  from  time  to  time, 
seeking  the  fruit  of  righteousness  from  them, 
which  he  did  not  find),  and  also  by  the  circum- 
stance that,  for  the  reason  already  mentioned, 
the  fig-tree  should  be  hewn  down.  And,  with- 
out using  a  parable,  the  Lord  said  to  Jerusalem, 
'  O  Jerusalem,  Jerusalem,  thou  that  killest  the 
prophets,  and  stonest  those  that  are  sent  unto 
thee ;  how  often  would  I  have  gathered  thy  chil- 
dren together,  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not !  Behold, 
your  house  shall  be  left  unto  you  desolate."  ^  For 
that  which  had  been  said  in  the  parable,  "  Behold, 


'  Matt.  XX.  I,  etc. 

2  Luke  xviii.  lo. 

3  Ps.  cxvi.  2. 

*  Rom.  vii.  i8. 
S  Luke  xiii.  6. 
^  Luke  xiii.  34;  Matt,  xxiii.  37. 


for  three  years  I  come  seeking  fruit,"  and  in 
clear  terms,  again,  [where  He  says],  "  How  often 
would  I  have  gathered  thy  children  together," 
shall  be  [found]  a  falsehood,  if  we  do  not  under- 
stand His  advent,  which  is  [announced]  by  the 
prophets  —  if,  in  fact,  He  came  to  them  but 
once,  and  then  for  the  first  time.  But  since  He 
who  chose  the  patriarchs  and  those  [who  lived 
under  the  first  covenant],  is  the  same  Word  of 
God  who  did  both  visit  them  through  the  pro- 
phetic Spirit,  and  us  also  who  have  been  called 
together  from  all  quarters  by  His  advent ;  in 
addition  to  what  has  been  already  said.  He  truly 
declared,  "  Many  shall  come  from  the  east  and 
from  the  west,  and  shall  recline  with  Abraham, 
and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven. 
But  the  children  of  the  kingdom  shall  go  into 
outer  darkness ;  there  shall  be  weeping  and 
gnashing  of  teeth."  7  If,  then,  those  who  do 
believe  in  Him  through  the  preaching  of  His 
apostles  throughout  the  east  and  west  shall 
recline  with  Abraham,  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven,  partaking  with  them  of  the 
[heavenly]  banquet,  one  and  the  same  God  is 
set  forth  as  He  who  did  indeed  choose  the  patri- 
archs, visited  also  the  people,  and  called  the 
Gentiles. 

CHAP.     XXXVn. MEN     ARE     POSSESSED     OF     FREE 

WILL,  AND  ENDOWED  WITH  THe  FACULTY  OF 
MAKING  A  CHOICE.  IT  IS  NOT  TRUE,  THERE- 
FORE, THAT  SOME  ARE  BY  NATURE  GOOD,  AND 
OTHERS    BAD. 

I.  This  expression  [of  our  Lord],  "  How  often 
would  I  have  gathered  thy  children  together, 
and  thou  wouldest  not,"  ^  set  forth  the  ancient 
law  of  human  liberty,  because  God  made  man  a 
free  [agent]  from  the  beginning,  possessing  his 
own  power,  even  as  he  does  his  own  soul,  to 
obey  the  behests  (a^  utendiim  sententia)  of  God 
voluntarily,  and  not  by  compulsion  of  God.  For 
there  is  no  coercion  with  God,  but  a  good  will 
[towards  us]  is  present  with  Him  continually. 
And  therefore  does  He  give  good  counsel  to  all. 
And  in  man,  as  well  as  in  angels.  He  has  placed 
the  power  of  choice  (for  angels  are  rational  be- 
ings), so  that  those  who  had  yielded  obedience 
might  justly  possess  what  is  good,  given  indeed 
by  God,  but  preserved  by  themselves.  On  the 
other  hand,  they  who  have  not  obeyed  shall, 
with  justice,  be  not  found  in  possession  of  the 
good,  and  shall  receive  condign  punishment : 
for  God  did  kindly  bestow  on  them  what  was 
good ;  but  they  themselves  did  not  diligently 
keep  it,  nor  deem  it  something  precious,  but 
poured  contempt  upon  His  super-eminent  good- 
ness. Rejecting  therefore  the  good,  and  as  it 
were  spuing  it  out,  they  shall  all  deservedly  incur 

'  Matt.  viii.  ii,  12. 
B  Matt,  xxiii.  37. 


IREN^US   AGAINST   HERESIES. 


519 


the  just  judgment  of  God,  which  also  the  Apos- 
tle Paul  testifies  in  his  Epistle  to  the  Romans, 
where  he  says,  "  But  dost  thou  despise  the  riches 
of  His  goodness,  and  patience,  and  long-suffer- 
ing, being  ignorant  that  the  goodness  of  God 
leadeth  thee  to  repentance?  But  according  to 
thy  hardness  and  impenitent  heart,  thou  treas- 
urest  to  thyself  wrath  against  the  day  of  wrath, 
and  the  revelation  of  the  righteous  judgment 
of  God."  "  But  glory  and  honour,"  he  says,  "  to 
every  one  that  doeth  good."  '  God  therefore 
has  given  that  which  is  good,  as  the  apostle  tells 
us  in  this  Epistle,  and  they  who  work  it  shall 
receive  glory  and  honour,  because  they  have 
done  that  which  is  good  when  they  had  it  in  their 
power  not  to  do  it ;  but  those  who  do  it  not  shall 
receive  the  just  judgment  of  God,  because  they 
did  not  work  good  when  they  had  it  in  their 
power  so  to  do. 

2.  But  if  some  had  been  made  by  nature  bad, 
and  others  good,  these  latter  would  not  be  de- 
serving of  praise  for  being  good,  for  such  were 
they  created  ;  nor  would  the  former  be  reprehen- 
sible, for  thus  they  were  made  [originally].  But 
since  all  men  are  of  the  same  nature,  able  both 
to  hold  fast  and  to  do  what  is  good  ;  and,  on 
the  other  hand,  having  also  the  power  to  cast 
it  from  them  and  not  to  do  it,  —  some  do  justly 
receive  praise  even  among  men  who  are  under 
the  control  of  good  laws  (and  much  more  from 
God),  and  obtain  deserved  testimony  of  their 
choice  of  good  in  general,  and  of  persevering 
therein ;  but  the  others  are  blamed,  and  receive 
a  just  condemnation,  because  of  their  rejection 
of  what  is  fair  and  good.  And  therefore  the 
prophets  used  to  exhort  men  to  what  was  good, 
to  act  justly  and  to  work  righteousness,  as  I  have 
so  largely  demonstrated,  because  it  is  in  our 
power  so  to  do,  and  because  by  excessive  negli- 
gence we  might  become  forgetful,  and  thus  stand 
in  need  of  that  good  counsel  which  the  good 
God  has  given  us  to  know  by  means  of  the 
prophets. 

3.  For  this  reason  the  Lord  also  said,  "  Let 
your  light  so  shine  before  men,  that  they  may 
see  your  good  deeds,  and  glorify  your  Father 
who  is  in  heaven."  ^  And,  "  Take  heed  to  your- 
selves, lest  perchance  your  hearts  be  overcharged 
with  surfeiting,  and  drunkenness,  and  worldly 
cares."  ^  And,  "  Let  your  loins  be  girded  about, 
and  your  lamps  burning,  and  ye  like  unto  men 
that  wait  for  their  Lord,  when  He  returns  from 
the  wedding,  that  when  He  cometh  and  knock- 
eth,  they  may  open  to  Him.  Blessed  is  that 
servant  whom  his  Lord,  when  He  cometh,  shall 
find  so  doing."  •*     And  again,  "  The  servant  who 


'  Rom.  ii.  4,  5,  7. 

2  Matt.  V.  16. 

3  Luke  x.\i.  34. 

*  Luke  xii.  35,  36. 


knows  his  Lord's  will,  and  does  it  not,  shall  be 
beaten  with  many  stripes."  5  And,  "  Why  call 
ye  me.  Lord,  Lord,  and  do  not  the  things  which 
I  say  ?  "  ^  And  again,  "  But  if  the  ser\'ant  say 
in  his  heart.  The  Lord  delayeth,  and  begin  to 
beat  his  fellow-servants,  and  to  eat,  and  drink, 
and  to  be  drunken,  his  Lord  will  come  in  a  day 
on  which  he  does  not  expect  Him,  and  shall  cut 
him  in  sunder,  and  appoint  his  portion  with  the 
hypocrites."  7  All  such  passages  demonstrate 
the  independent  will  ^  of  man,  and  at  the  same 
time  the  counsel  which  God  conveys  to  him, 
by  which  He  exhorts  us  to  submit  ourselves  to 
Him,  and  seeks  to  turn  us  away  from  [the  sin 
of]  unbelief  against  Him,  without,  however,  in 
any  way  coercing  us. 

4.  No  doubt,  if  any  one  is  unwiUing  to  follow 
the  Gospel  itself,  it  is  in  his  power  [to  reject  it], 
but  it  is  not  expedient.  For  it  is  in  man's  power 
to  disobey  God,  and  to  forfeit  what  is  good  ; 
but  [such  conduct]  brings  no  small  amount  of 
injury  and  mischief.  And  on  this  account  Paul 
says,  "  All  things  are  lawful  to  me,  but  all  things 
are  not  expedient ;  "  ^  referring  both  to  the  liberty 
of  man,  in  which  respect  "  all  things  are  lawful," 
God  exercising  no  compulsion  in  regard  to  him ; 
and  [by  the  expression]  "  not  expedient  "  point- 
ing out  that  we  "  should  not  use  our  liberty  as 
a  cloak  of  maliciousness,"  '°  for  this  is  not  expe- 
dient. And  again  he  says,  "  Speak  ye  every  man 
truth  with  his  neighbour.""  And,  "Let  no  cor- 
rupt communication  proceed  out  of  your  mouth, 
neither  filthiness,  nor  foolish  talking,  nor  scur- 
rility, which  are  not  convenient,  but  rather  giving 
of  thanks."  '^  And,  "  For  ye  were  sometimes 
darkness,  but  now  are  ye  light  in  the  Lord  ;  walk 
honestly  as  children  of  the  light,  not  in  rioting 
and  drunkenness,  not  in  chambering  and  wanton- 
ness, not  in  anger  and  jealousy.  And  such  were 
some  of  you ;  but  ye  have  been  washed,  but  ye 
have  been  sanctified  in  the  name  of  our  Lord."  '^ 
If  then  it  were  not  in  our  power  to  do  or  not  to 
do  these  things,  what  reason  had  the  apostle,  and 
much  more  the  Lord  Himself,  to  give  us  coun- 
sel to  do  some  things,  and  to  abstain  from  others  ? 
But  because  man  is  possessed  of  free  will  from 
the  beginning,  and  God  is  possessed  of  free  will, 
in  whose  likeness  man  was  created,  advice  is 
always  given  to  him  to  keep  fast  the  good,  which 
thing  is  done  by  means  of  obedience  to  God. 

5.  And  not  merely  in  works,  but  also  in  faith, 
has  God  preserved  the  will  of  man  free  and  under 
his  own  control,  saying,  "  According  to  thy  faith 


s  Luke  xii.  47. 

^  Luke  vi.  46. 

'  Luke  xii.  45  46;    Matt.  xxiv. 

5  TO  avTef ovtrioj'. 

9  I  Cor.  vi.  12. 
'o  I  Pet.  ii   16. 
■■  Eph.  iv.  25. 
'-  Eph.  iv.  29. 
'•*  I  Cor.  vi.  II. 


520 


IREN^US   AGAINST   HERESIES. 


be  it  unto  thee  ;  "  '  thus  showing  that  there  is  a 
faith  specially  belonging  to  man,  since  he  has  an 
opinion  specially  his  own.  And  again,  "All  things 
are  possible  to  him  that  believeth;"^  and,  "Go 
thy  way  ;  and  as  thou  hast  believed,  so  be  it  done 
unto  thee."  ^  Now  all  such  expressions  demon- 
strate that  man  is  in  his  own  power  with  respect 
to  faith.  And  for  this  reason,  "  he  that  believeth 
in  Him  has  eternal  life  ;  while  he  who  believeth 
not  the  Son  hath  not  eternal  life,  but  the  wrath 
of  God  shall  remain  upon  him."'*  In  the  same 
manner  therefore  the  Lord,  both  showing  His 
own  goodness,  and  indicating  that  man  is  in  his 
own  free  will  and  his  own  power,  said  to  Jerusa- 
lem, "  How  often  have  I  wished  to  gather  thy 
children  together,  as  a  hen  [gathereth]  her  chick- 
ens under  her  wings,  and  ye  would  not  !  Where- 
fore your  house  shall  be  left  unto  you  desolate."  5 
6.  Those,  again,  who  maintain  the  opposite  to 
these  [conclusions],  do  themselves  present  the 
Lord  as  destitute  of  power,  as  if,  forsooth.  He 
were  unable  to  accomplish  what  He  willed ;  or, 
on  the  other  hand,  as  being  ignorant  that  they 
were  by  nature  "  material,"  as  these  men  express 
it,  and  such  as  cannot  receive  His  immortality. 
"  But  He  should  not,"  say  they,  "  have  created 
angels  of  such  a  nature  that  they  were  capable  of 
transgression,  nor  men  who  immediately  proved 
ungrateful  towards  Him ;  for  they  were  made 
rational  beings,  endowed  with  the  power  of  ex- 
amining and  judging,  and  were  not  [formed]  as 
things  irrational  or  of  a  [merely]  animal  nature, 
which  can  do  nothing  of  their  own  will,  but  are 
drawn  by  necessity  and  compulsion  to  what  is 
good,  in  which  things  there  is  one  mind  and  one 
usage,  working  mechanically  in  one  groove  {in- 
flexibiles  et  sine  Judicio) ,  who  are  incapable  of 
being  anything  else  except  just  what  they  had 
been  created."  But  upon  this  supposition,  nei- 
ther would  what  is  good  be  grateful  to  them,  nor 
communion  with  God  be  precious,  nor  would  the 
good  be  very  much  to  be  sought  after,  which 
would  present  itself  without  their  own  proper 
endeavour,  care,  or  study,  but  would  be  im- 
planted of  its  own  accord  and  without  their  con- 
cern. Thus  it  would  come  to  pass,  that  their 
being  good  would  be  of  no  consequence,  because 
they  were  so  by  nature  rather  than  by  will,  and  are 
possessors  of  good  spontaneously,  not  by  choice  ; 
and  for  this  reason  they  would  not  understand 
this  fact,  that  good  is  a  comely  thing,  nor  would 
they  take  pleasure  in  it.  For  how  can  those  who 
are  ignorant  of  good  enjoy  it?  Or  what  credit  is 
it  to  those  who  have  not  aimed  at  it?  And  what 
crown  is  it  to  those  who  have  not  followed  in 
pursuit  of  it,  like  those  victorious  in  the  contest? 


'  Matt.  ix.  29. 

2  Mark  ix.  23. 

3  Matt.  viii.  13. 
*  John  iii.  ^6. 

5  Matt,  xxiii.  37,  38. 


7.  On  this  account,  too,  did  the  Lord  assert 
that  the  kingdom  of  heaven  was  the  portion  of 
"  the  violent;  "  and  He  says,  "The  violent  take 
it  by  force ;  "  "^  that  is,  those  who  by  strength 
and  earnest  striving  are  on  the  watch  to  snatch 
it  away  on  the  moment.  On  this  account  also 
Paul  the  Apostle  says  to  the  Corinthians,  "  Know 
ye  not,  that  they  who  run  in  a  racecourse,  do  all 
indeed  run,  but  one  receiveth  the  prize  ?  So  run, 
that  ye  may  obtain.  Every  one  also  who  engages 
in  the  contest  is  temperate  in  all  things  :  now 
these  men  [do  it]  that  they  may  obtain  a  cor- 
ruptible crown,  but  we  an  incorruptible.  But  I 
so  run,  not  as  uncertainty ;  I  fight,  not  as  one 
beating  the  air ;  but  I  make  my  body  livid,  and 
bring  it  into  subjection,  lest  by  any  means,  when 
preaching  to  others,  I  may  myself  be  rendered 
a  castaway."?  This  able  wrestler,  therefore, 
exhorts  us  to  the  struggle  for  immortality,  that 
we  may  be  crowned,  and  may  deem  the  crown 
precious,  namely,  that  which  is  acquired  by  our 
struggle,  but  which  does  not  encircle  us  of  its 
own  accord  {sed  non  ultra  coalitani).  And  the 
harder  we  strive,  so  much  is  it  the  more  valua- 
ble ;  while  so  much  the  more  valuable  it  is,  so 
much  the  more  should  we  esteem  it.  And  indeed 
those  things  are  not  esteemed  so  highly  which 
come  spontaneously,  as  those  which  are  reached 
by  much  anxious  care.  Since,  then,  this  power 
has  been  conferred  upon  us,  both  the  Lord  has 
taught  and  the  apostle  has  enjoined  us  the  more 
to  love  God,  that  we  may  reach  this  [prize]  for 
ourselves  by  striving  after  it.  For  otherwise,  no 
doubt,  this  our  good  would  be  [virtually]  irra- 
tional, because  not  the  result  of  trial.  Moreover, 
the  faculty  of  seeing  would  not  appear  to  be  so 
desirable,  unless  we  had  known  what  a  loss  it 
were  to  be  devoid  of  sight ;  and  health,  too,  is 
rendered  all  the  more  estimable  by  an  acquaint- 
ance with  disease  ;  light,  also,  by  contrasting  it 
with  darkness  ;  and  life  with  death.  Just  in  the 
same  way  is  the  heavenly  kingdom  honourable 
to  those  who  have  known  the  earthly  one.  But 
in  proportion  as  it  is  more  honourable,  so  much 
the  more  do  we  prize  it ;  and  if  we  have  prized 
it  more,  we  shall  be  the  more  glorious  in  the 
presence  of  God.  The  Lord  has  therefore  en- 
dured all  these  things  on  our  behalf,  in  order  that 
we,  having  been  instructed  by  means  of  them  all, 
may  be  in  all  respects  circumspect  for  the  time 
to  come,  and  that,  having  been  rationally  taught 
to  love  God,  we  may  continue  in  His  perfect 
love  :  for  God  has  displayed  long-suffering  in 
the  case  of  man's  apostasy ;  while  man  has  been 
instructed  by  means  of  it,  as  also  the  prophet  says, 
"Thine  own  apostasy  shall  heal  thee;"'"*  God 
thus  determining  all  things  beforehand  for  the 


6  Matt.  xi.  12. 

7  I  Cor.  ix.  24-27. 
'  Jer.  ii.  19. 


IREN^US   AGAINST   HERESIES. 


521 


bringing  of  man  to  perfection,  for  his  edification, 
and  for  the  revelation  of  His  dispensations,  that 
goodness  may  both  be  made  apparent,  and  right- 
eousness perfected,  and  that  the  Church  may  be 
fashioned  after  the  image  of  His  Son,  and  that 
man  may  finally  be  brought  to  maturity  at  some 
future  time,  becoming  ripe  through  such  privi- 
leges to  see  and  comprehend  God." 

CHAP.    XXXVni.  — WHY    MAN    WAS     NOT   MADE   PER- 
FECT   FROM    THE    BEGINNING. 

1.  If,  however,  any  one  say,  "What  then? 
Could  not  God  have  exhibited  man  as  perfect 
from  the  beginning?"  let  him  know  that,  inas- 
much as  God  is  indeed  always  the  same  and 
unbegotten  as  respects  Himself,  all  things  are 
possible  to  Him.  But  created  things  must  be 
inferior  to  Him  who  created  them,  from  the 
very  fact  of  their  later  origin ;  for  it  was  not 
possible  for  things  recently  created  to  have  been 
uncreated.  But  inasmuch  as  they  are  not  uncre- 
ated, for  this  very  reason  do  they  come  short 
of  the  perfect.  Because,  as  these  things  are  of 
later  date,  so  are  they  infantile ;  so  are  they 
unaccustomed  to,  and  unexercised  in,  perfect 
discipline.  For  as  it  certainly  is  in  the  power 
of  a  mother  to  give  strong  food  to  her  infant, 
[but  she  does  not  do  so],  as  the  child  is  not 
yet  able  to  receive  more  substantial  nourish- 
ment ;  so  also  it  was  possible  for  God  Himself 
to  have  made  man  perfect  from  the  first,  but 
man  could  not  receive  this  [perfection],  being 
as  yet  an  infant.  And  for  this  cause  our  Lord, 
in  these  last  times,  when  He  had  summed  up  all 
things  into  Himself,  came  to  us,  not  as  He  might 
have  come,  but  as  we  were  capable  of  beholding 
Him.  He  might  easily  have  come  to  us  in  His 
immortal  glory,  but  in  that  case  we  could  never 
have  endured  the  greatness  of  the  glory ;  and 
therefore  it  was  that  He,  who  was  the  perfect 
bread  of  the  Father,  offered  Himself  to  us  as 
milk,  [because  we  were]  as  infants.  He  did 
this  when  He  appeared  as  a  man,  that  we,  being 
nourished,  as  it  were,  from  the  breast  of  His 
flesh,  and  having,  by  such  a  course  of  milk- 
nourishment,  become  accustomed  to  eat  and 
drink  the  Word  of  God,  may  be  able  also  to 
contain  in  ourselves  the  Bread  of  immortality, 
which  is  the  Spirit  of  the  Father. 

2.  And  on  this  account  does  Paul  declare  to 
the  Corinthians,  "  I  have  fed  you  with  milk,  not 
with  meat,  for  hitherto  ye  were  not  able  to  bear 
it."  ^  That  is,  ye  have  indeed  learned  the  ad- 
vent of  our  Lord  as  a  man  ;  nevertheless,  because 
of  your  infirmity,  the  Spirit  of  the  Father  has 
not  as  yet  rested  upon  you.  "  For  when  envy- 
ing and  strife,"  he  says,  "and   dissensions    are 


'   [If  we  but  had  the  original,  this  would  doubtless  be  found  in  all 
respects  a  noble  specimen  of  primitive  theology.] 
*  I  Cor.  iii.  2. 


among  you,  are  ye  not  carnal,  and  walk  as 
men?  "3  That  is,  that  the  Spirit  of  the  Father 
was  not  yet  with  them,  on  account  of  their  im- 
perfection and  shortcomings  of  their  walk  in 
life.  As,  therefore,  the  apostle  had  the  power  to 
give  them  strong  meat  —  for  those  upon  whom 
the  aposUes  laid  hands  received  the  Holy  Spirit, 
who  is  the  food  of  life  [eternal]  —  but  they 
were  not  capable  of  receiving  it,  because  they 
had  the  sentient  faculties  of  the  soul  still  feeble 
and  undisciplined  in  the  practice  of  things  per- 
taining to  God ;  so,  in  like  manner,  God  had 
power  at  the  beginning  to  grant  perfection  to 
man  ;  but  as  the  latter  was  only  recently  created, 
he  could  not  possibly  have  received  it,  or  even 
if  he  had  received  it,  could  he  have  contained 
it,  or  containing  it,  could  he  have  retained  it. 
It  was  for  this  reason  that  the  Son  of  God, 
although  He  was  perfect,  passed  through  the 
state  of  infancy  in  common  with  the  rest  of 
mankind,  partaking  of  it  thus  not  for  His  own 
benefit,  but  for  that  of  the  infantile  stage  of 
man's  existence,  in  order  that  man  might  be 
able  to  receive  Him.  There  was  nothing,  there- 
fore, impossible  to  and  deficient  in  God,  [im- 
plied in  the  fact]  that  man  was  not  an  uncreated 
being ;  but  this  merely  applied  to  him  who  was 
lately  created,  [namely]  man. 

3.  With  God  there  are  simultaneously  exhib- 
ited power,  wisdom,  and  goodness.  His  power 
and  goodness  [appear]  in  this,  that  of  His  own 
will  He  called  into  being  and  fashioned  things 
having  no  previous  existence  ;  His  wisdom  [is 
shown]  in  His  having  made  created  things  parts 
of  one  harmonious  and  consistent  whole  ;  and 
those  things  which,  through  His  super-eminent 
kindness,  receive  growth  and  a  long  period  of 
existence,  do  reflect  the  glory  of  the  uncreated 
One,  of  that  God  who  bestows  what  is  good 
ungrudgingly.  For  from  the  very  fact  of  these 
things  having  been  created,  [it  follows]  that 
they  are  not  uncreated  ;  but  by  their  continuing 
in  being  throughout  a  long  course  of  ages,  they 
shall  receive  a  faculty  of  the  Uncreated,  through 
the  gratuitous  bestowal  of  eternal  existence  upon 
them  by  God.  And  thus  in  all  things  God  has 
the  pre-eminence,  who  alone  is  uncreated,  the 
first  of  all  things,  and  the  primary  cause  of  the 
existence  of  all,  while  all  other  things  remain 
under  God's  subjection.  But  being  in  subjec- 
tion to  God  is  continuance  in  immortality,  and 
immortality  is  the  glory  of  the  uncreated  One. 
By  this  arrangement,  therefore,  and  these  har- 
monies, and  a  sequence  of  this  nature,  man,  a 
created  and  organized  being,  is  rendered  after 
the  image  and  likeness  of  the  uncreated  God,  — 
the  Father  planning  everything  well  and  giving 
His  commands,  the  Son  carrying  these  into  exe- 


3  1  Cor.  iii.  3. 


522 


IREN^US   AGAINST   HERESIES. 


cution  and  performing  the  work  of  creating,  and 
the  Spirit  nourishing  and  increasing  [what  is 
made],  but  man  making  progress  day  by  day, 
and  ascending  towards  the  perfect,  that  is,  ap- 
proximating to  the  uncreated  One.  For  the 
Uncreated  is  perfect,  that  is,  God.  Now  it  was 
necessary  that  man  sliould  in  the  first  instance  be 
created  ;  and  having  been  created,  should  receive 
growtli ;  and  having  received  growth,  should  be 
strengthened ;  and  having  been  strengthened, 
should  abound ;  and  having  abounded,  should 
recover  [from  the  disease  of  sin]  ;  and  having 
recovered,  should  be  glorified ;  and  being  glori- 
fied, should  see  his  Lord.  For  God  is  He  who 
is  yet  to  be  seen,  and  the  beholding  of  God 
is  productive  of  immortality,  but  immortality 
renders  one  nigh  unto  God. 

4.  Irrational,  therefore,  in  every  respect,  are 
they  who  await  not  the  time  of  increase,  but 
ascribe  to  God  the  infirmity  of  their  nature. 
Such  persons  know  neither  God  nor  themselves, 
being  insatiable  and  ungrateful,  unwilling  to  be 
at  the  outset  what  they  have  also  been  created 
—  men  subject  to  passions;  but  go  beyond  the 
law  of  the  human  race,  and  before  that  they 
become  men,  they  wish  to  be  even  now  like 
God  their  Creator,  and  they  who  are  more  des- 
titute of  reason  than  dumb  animals  [insist]  that 
there  is  no  distinction  between  the  uncreated 
God  and  man,  a  creature  of  to-day.  For  these, 
[the  dumb  animals],  bring  no  charge  against 
God  for  not  having  made  them  men  ;  but  each 
one,  just  as  he  has  been  created,  gives  thanks 
that  he  has  been  created.  For  we  cast  blame 
upon  Him,  because  we  have  not  been  made 
gods  from  the  beginning,  but  at  first  merely 
men,  then  at  length  gods ;  although  God  has 
adopted  this  course  out  of  His  pure  benevo- 
lence, that  no  one  may  impute  to  Him  invidious- 
ness  or  grudgingness.  He  declares,  "  I  have 
said.  Ye  are  gods  ;  and  ye  are  all  sons  of  the 
Highest."  '  But  since  we  could  not  sustain  the 
power  of  divinity.  He  adds,  "  But  ye  shall  die 
like  men,"  setting  forth  both  truths  —  the  kind- 
ness of  His  free  gift,  and  our  weakness,  and 
also  that  we  were  possessed  of  power  over  our- 
selves. For  after  His  great  kindness  He  gra- 
ciously conferred  good  [upon  us],  and  made 
men  like  to  Himself,  [that  is]  in  their  own 
power  ;  while  at  the  same  time  by  His  prescience 
He  knew  the  infirmity  of  human  beings,  and 
the  consequences  which  would  flow  from  it ;  but 
through  [His]  love  and  [His]  power.  He  shall 
overcome  the  substance  of  created  nature.^  For 
it  was  necessary,  at  first,  that  nature  should  be 
exhibited  ;  then,  after  that,  that  what  was  mor- 
tal should  be  conquered  and  swallowed  up  by 


'  Ps.  Ixxxii.  6,  7. 

^  That  is,  that  man's  human  nature  should  not  prevent  him  from 
becoming  a  partaker  of  the  divine. 


immortality,  and  the  corruptible  by  incorrupti- 
bility, and  that  man  should  be  made  after  the 
image  and  likeness  of  God,  having  received  the 
knowledge  of  good  and  evil. 

CHAP.  XXXIX. MAN  IS  ENDOWED  WITH  THE  FAC- 
ULTY OF  DISTINGUISHING  GOOD  AND  EVIL  ;  SO 
THAT,  WITHOUT  COMPULSION,  HE  HAS  THE  POWER, 
BY  HIS  OWN  WILL  AND  CHOICE,  TO  PERFORM  GOD'S 
COMMANDMENTS,  BY  DOING  WHICH  HE  AVOIDS 
THE  EVILS  PREPARED  FOR  THE  REBELLIOUS. 

1.  Man  has  received  the  knowledge  of  good 
and  evil.  It  is  good  to  obey  God,  and  to  be- 
lieve in  Him,  and  to  keep  His  commandment,  and 
this  is  the  life  of  man ;  as  not  to  obey  God  is 
evil,  and  this  is  his  death.  Since  God,  therefore, 
gave  [to  man]  such  mental  power  {fnagna- 
nhnitatcvi)  man  knew  both  the  good  of  obedi- 
ence and  the  evil  of  disobedience,  that  the  eye 
of  the  mind,  receiving  experience  of  both,  may 
with  judgment  make  choice  of  the  better  things  ; 
and  that  he  may  never  become  indolent  or  neg- 
lectful of  God's  command  ;  and  learning  by  ex- 
perience that  it  is  an  evil  thing  which  deprives 
him  of  life,  that  is,  disobedience  to  God,  may 
never  attempt  it  at  all,  but  that,  knowing  that 
what  preserves  his  life,  namely,  obedience  to 
God,  is  good,  he  may  diligently  keep  it  with  all 
earnestness.  Wherefore  he  has  also  had  a  two- 
fold experience,  possessing  knowledge  of  both 
kinds,  that  with  dicipline  he  may  make  choice 
of  the  better  things.  But  how,  if  he  had  no 
knowledge  of  the  contrary,  could  he  have  had 
instruction  in  that  which  is  good  ?  For  there  is 
thus  a  surer  and  an  undoubted  comprehension 
of  matters  submitted  to  us  than  the  mere  sur- 
mise arising  from  an  opinion  regarding  them. 
For  just  as  the  tongue  receives  experience  of 
sweet  and  bitter  by  means  of  tasting,  and  the 
eye  discriminates  between  black  and  white  by 
means  of  vision,  and  the  ear  recognises  the  dis- 
tinctions of  sounds  by  hearing ;  so  also  does  the 
mind,  receiving  through  the  experience  of  both 
the  knowledge  of  what  is  good,  become  more 
tenacious  of  its  preservation,  by  acting  in  obedi- 
ence to  God  :  in  the  first  place,  casting  away, 
by  means  of  repentance,  disobedience,  as  being 
something  disagreeable  and  nauseous  ;  and  after- 
wards coming  to  understand  what  it  really  is, 
that  it  is  contrary  to  goodness  and  sweetness,  so 
that  the  mind  may  never  even  attempt  to  taste 
disobedience  to  God.  But  if  any  one  do  shun 
the  knowledge  of  both  these  kinds  of  things,  and 
the  twofold  perception  of  knowledge,  he  un- 
awares divests  himself  of  the  character  of  a 
human  being. 

2.  How,  then,  shall  he  be  a  God,  who  has  not 
as  yet  been  made  a  man?  Or  how  can  he  be 
perfect  who  was  but  lately  created  ?  How,  again, 
can  he  be  immortal,  who  in  his  mortal  nature 


IREN^US   AGAINST   HERESIES. 


523 


did  not  obey  his  Maker?  For  it  must  be  that 
thou,  at  the  outset,  shouldest  hold  the  rank  of 
a  man,  and  then  afterwards  jjartake  of  the  glory 
of  God.  For  thou  dost  not  make  God,  but  God 
thee.  If,  then,  thou  art  God's  workmanship, 
await  the  hand  of  thy  Maker  which  creates  every- 
thing in  due  time  ;  in  due  time  as  far  as  thou  art 
concerned,  whose  creation  is  being  carried  out.' 
Offer  to  Him  thy  heart  in  a  soft  and  tractable 
state,  and  presei-ve  the  form  in  which  the  Crea- 
tor has  fashioned  thee,  having  moisture  in  thy- 
self, lest,  by  becoming  hardened,  thou  lose  the 
impressions  of  His  fingers.  But  by  preserving 
the  framework  thou  shalt  ascend  to  that  which  is 
perfect,  for  the  moist  clay  which  is  in  thee  is 
hidden  [there]  by  the  workmanship  of  God. 
His  hand  fashioned  thy  substance  ;  He  will  cover 
thee  over  [too]  within  and  without  with  pure  gold 
and  silver,  and  He  will  adorn  thee  to  such  a  de- 
gree, that  even  "  the  King  Himself  shall  have 
pleasure  in  thy  beauty."  -  But  if  thou,  being 
obstinately  hardened,  dost  reject  the  operation  of 
His  skill,  and  show  thyself  ungrateful  towards 
Him,  because  thou  wert  created  a  [mere]  man, 
by  becoming  thus  ungrateful  to  God,  thou  hast 
at  once  lost  both  His  workmanship  and  life.  For 
creation  is  an  attribute  of  the  goodness  of  God ; 
but  to  be  created  is  that  of  human  nature.  If, 
then,  thou  shalt  deliver  up  to  Him  what  is  thine, 
that  is,  faith  towards  Him  and  subjection,  thou 
shalt  receive  His  handiwork,  and  shalt  be  a  per- 
fect work  of  God. 

3.  If,  however,  thou  wilt  not  believe  in  Him, 
and  wilt  flee  from  His  hands,  the  cause  of  im- 
perfection shall  be  in  thee  who  didst  not  obey, 
but  not  in  Him  who  called  [thee].  For  He 
commissioned  [messengers]  to  call  people  to 
the  marriage,  but  they  who  did  not  obey  Him 
deprived  themselves  of  the  royal  supper.^  The 
skill  of  God,  therefore,  is  not  defective,  for  He 
has  power  of  the  stones  to  raise  up  children  to 
Abraham  ;  ■♦  but  the  man  who  does  not  obtain  it, 
is  the  cause  to  himself  of  his  own  imperfection. 
Nor,  [in  like  manner],  does  the  light  fail  because 
of  those  who  have  blinded  themselves ;  but 
while  it  remains  the  same  as  ever,  those  who  are 
[thus]  blinded  are  involved  in  darkness  through 
their  own  fault.  The  light  does  never  enslave 
any  one  by  necessity;  nor,  again,  does  God 
exercise  compulsion  upon  any  one  unwilling  to 
accept  the  exercise  of  His  skill.  Those  persons, 
therefore,  who  have  apostatized  from  the  light 
given  by  the  Father,  and  transgressed  the  law  of 
liberty,  have  done  so  through  their  own  fault, 
since  they  have  been  created  free  agents,  and 
possessed  of  power  over  themselves. 


'  Efficeris. 

-  Ps.    Xlv.    II. 

3  Matt.  xxii.  3,  etc. 

•♦  Matt.  iii.  g. 


4.  But  God,  foreknowing  all  things,  prepared 
fit  haljitations  for  both,  kindly  conferring  that 
light  which  they  desire  on  those  who  seek  aftei 
the  light  of  incorruption,  and  resort  to  it ;  but 
for  the  despisers  and  mockers  who  avoid  and 
turn  themselves  away  from  this  light,  and  who 
do,  as  it  were,  blind  themselves.  He  has  prepared 
darkness  suitable  to  persons  who  oppose  the 
light,  and  He  has  inflicted  an  appropriate  pun- 
ishment upon  those  who  try  to  avoid  being  sub- 
ject to  Him.  Submission  to  God  is  eternal  rest, 
so  that  they  who  shun  the  light  have  a  place 
worthy  of  their  flight ;  and  those  who  fly  from 
eternal  rest,  have  a  habitation  in  accordance 
with  their  fleeing.  Now,  since  all  good  things 
are  with  God,  they  who  by  their  own  determina- 
tion fly  from  God,  do  defraud  themselves  of  all 
good  things  ;  and  having  been  [thus]  defrauded 
of  all  good  things  with  respect  to  God,  they  shall 
consequenUy  fall  under  the  just  judgment  of 
God.  For  those  persons  who  shun  rest  shall 
justly  incur  punishment,  and  those  who  avoid 
the  light  shall  justly  dwell  in  darkness.  For  as 
in  the  case  of  this  temporal  light,  those  who 
shun  it  do  deliver  themselves  over  to  darkness, 
so  that  they  do  themselves  become  the  cause  to 
themselves  that  they  are  desdtute  of  light,  and 
do  inhabit  darkness ;  and,  as  I  have  already 
observed,  the  light  is  not  the  cause  of  such  an 
[unhappy]  condition  of  existence  to  them  ;  so 
those  who  fly  from  the  eternal  light  of  God, 
which  contains  in  itself  all  good  things,  are 
themselves  the  cause  to  themselves  of  their  in- 
habiting eternal  darkness,  destitute  of  all  good 
things,  having  become  to  themselves  the  cause 
of  [their  consignment  to]  an  abode  of  that 
nature. 

CHAP.    XL. ONE   AND    THE  SAME  GOD  THE  FATHER 

INFLICTS    PUNISHMENT    ON   THE   REPROBATE,  AND 
BESTOWS    REWARDS    ON   THE   ELECT. 

I.  It  is  therefore  one  and  the  same  God  the 
Father  who  has  prepared  good  things  with  Him- 
self for  those  who  desire  His  fellowship,  and 
who  remain  in  subjection  to  Him  ;  and  who  has 
prepared  the  eternal  fire  for  the  ringleader  of 
the  apostasy,  the  devil,  and  those  who  revolted 
with  him,  into  which  [fire]  the  Lord  5  has  de- 
clared those  men  shall  be  sent  who  have  been 
set  apart  by  themselves  on  His  left  hand.  And 
this  is  what  has  been  spoken  by  the  prophet,  "  I 
am  a  jealous  God,  making  peace,  and  creating 
evil  things  ;  "  ^  thus  making  peace  and  friendship 
with  those  who  repent  and  turn  to  Him,  and 
bringing  [them  to]  unity,  but  prejjaring  for  the 
impenitent,  those  who  shun  the  light,  eternal  fire 
and  outer  darkness,  which  are  evils  indeed  to 
those  persons  who  fall  into  them. 


5  Matt.  XXV.  41. 

6  Isa.  xlv.  7. 


5^4 


IREN.EUS   AGAINST   HERESIES. 


2.  If,  however,  it  were  truly  one  Father  who 
confers  rest,  and  another  God  who  has  prepared 
the  fire,  their  sons  would  have  been  equally 
different  [one  from  the  other^;  one,  indeed, 
sending  [men]  into  the  Father's  kingdom,  but 
the  other  into  eternal  fire.  But  inasmuch  as 
one  and  the  same  Lord  has  pointed  out  that  the 
whole  human  race  shall  be  divided  at  the  judg- 
ment, "  as  a  shepherd  divideth  the  sheep  from 
the  goats,"  '  and  that  to  some  He  will  say, 
"  Come,  ye  blessed  of  My  Father,  receive  the 
kingdom  which  has  been  prepared  for  you,"  ^ 
but  to  others,  "  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  which  My  Father  has  prepared 
for  the  devil  and  his  angels,"  ^  one  and  the  same 
Father  is  manifestly  declared  [in  this  passage], 
"  making  peace  and  creating  evil  things,"  pre- 
paring fit  things  for  both ;  as  also  there  is  one 
Judge  sending  both  into  a  fit  place,  as  the  Lord 
sets  forth  in  the  parable  of  the  tares  and  the 
wheat,  where  He  says,  "  As  therefore  the  tares 
are  gathered  together,  and  burned  in  the  fire,  so 
shall  it  be  at  the  end  of  the  world.  The  Son  of 
man  shall  send  His  angels,  and  they  shall  gather 
from  His  kingdom  everything  that  offendeth, 
and  those  who  work  iniquity,  and  shall  send 
them  into  a  furnace  of  fire  :  there  shall  be  weep- 
ing and  gnashing  of  teeth.  Then  shall  the  just 
shine  forth  as  the  sun  in  the  kingdom  of  their 
Father."  •+  The  Father,  therefore,  who  has  pre- 
pared the  kingdom  for  the  righteous,  into  which 
the  Son  has  received  those  worthy  of  it,  is  He 
who  has  also  prepared  the  furnace  of  fire,  into 
which  these  angels  commissioned  by  the  Son  of 
man  shall  send  those  persons  who  deserve  it,  ac- 
cording to  God's  command. 

3.  The  Lord,  indeed,  sowed  good  seed  in  His 
own  field ;  5  and  He  says,  "  The  field  is  the 
world."  But  while  men  slept,  the  enemy  came, 
and  "  sowed  tares  in  the  midst  of  the  wheat,  and 
went  his  way."  ^  Hence  we  learn  that  this  was 
the  apostate  angel  and  the  enemy,  because  he 
was  envious  of  God's  workmanship,  and  took  in 
hand  to  render  this  [workmanship]  an  enmity 
with  God.  For  this  cause  also  God  has  banished 
from  His  presence  him  who  did  of  his  own  ac- 
cord stealthily  sow  the  tares,  that  is,  him  who 
brought  about  the  transgression  ;  ^  but  He  took 
compassion  upon  man,  who,  through  want  of 
care  no  doubt,  but  still  wickedly  [on  the  part 
of  another],  became  involved  in  disobedience  ; 
and  He  turned  the  enmity  by  which  [the  devil] 


'  Matt.  XXV.  32. 

2  Matt.  x.w.  34. 

3  Matt.  XXV.  41. 

<  Matt.  xiii.  40-43. 

5  Matt.  xiii.  34.     [Applicable  to  the  origin  of  heresies.] 

'^  Matt.  xiii.  28. 

'  The  old  Latin  translator  varies  from  this  (the  Greek  of  which 
was  recovered  by  Grabe  from  two  ancient  Catctue  /'ntr-uiii),  making 
the  clause  rim  thus,  i/mi  is,  the  transgressio}t  which  he  had  him- 
self introduced,  making  the  explanatory  words  to  refer  to  the  tares, 
and  not,  as  in  the  Greek,  to  the  sower  0/  the  tares. 


had  designed  to  make  [man]  the  enemy  of  God, 
against  the  author  of  it,  by  removing  His  own 
anger  from  man,  turning  it  in  another  direction, 
and  sending  it  instead  upon  the  sequent.  As 
also  the  Scripture  tells  us  that  God  said  to  the 
serpent,  "  And  I  will  place  enmity  between  thee 
and  the  woman,  and  between  thy  seed  and  her 
seed.  He  ^  shall  bruise  thy  head,  and  thou  shalt 
bruise  his  heel."  9  And  the  Lord  summed  up 
in  Himself  this  enmity,  when  He  was  made  man 
from  a  woman,  and  trod  upon  his  [the  serpent's] 
head,  as  I  have  pointed  out  in  the  preceding 
book. 

CHAP.  XLI. THOSE  PERSONS  WHO  DO  NOT  BE- 
LIEVE IN  GOD,  BUT  WHO  ARE  DISOBEDIENT,  ARE 
ANGELS  AND  SONS  OF  THE  DEVIL,  NOT  INDEED 
BY  NAIURE,  BUT  BY  IMITATION.  CLOSE  OF  THIS 
BOOK,    AND    SCOPE    OF   THE    SUCCEEDING   ONE, 

1.  Inasmuch  as  the  Lord  has  said  that  there 
are  certain  angels,  [viz.,  those]  of  the  devil,  for 
whom  eternal  fire  is  prepared ;  and  as,  again. 
He  declares  with  regard  to  the  tares,  "  The  tares 
are  the  children  of  the  wicked  one,"  '°  it  must 
be  affirmed  that  He  has  ascribed  all  who  are  of 
the  apostasy  to  him  who  is  the  ringleader  of  this 
transgression.  But  He  made  neither  angels  nor 
men  so  by  nature.  For  we  do  not  find  that  the 
devil  created  anything  whatsoever,  since  indeed 
he  is  himself  a  creature  of  God,  like  the  other 
angels.  For  God  made  all  things,  as  also  David 
says  with  regard  to  all  things  of  the  kind  :  "  For 
He  spake  the  word,  and  they  were  made ;  He 
commanded,  and  they  were  created."  " 

2.  Since,  therefore,  all  things  were  made  by 
God,  and  since  the  devil  has  become  the  cause 
of  apostasy  to  himself  and  others,  justly  does 
the  Scripture  always  term  those  who  remain  in 
a  state  of  apostasy  "  sons  of  the  devil "  and 
"angels  of  the  wicked  one"  {maligni).  For 
[the  word]  "  son,"  as  one  before  me  has  ob- 
served, has  a  twofold  meaning :  one  [is  a  son] 
in  the  order  of  nature,  because  he  was  born  a 
son  ;  the  other,  in  that  he  was  made  so,  is  reputed 
a  son,  although  there  be  a  difference  between 
being  born  so  and  being  made  so.  For  the  first 
is  indeed  born  from  the  person  referred  to ; 
but  the  second  is  made  so  by  him,  whether  as 
respects  his  creation  or  by  the  teaching  of  his 
doctrine.  For  when  any  person  has  been  taught 
from  the  mouth  of  another,  he  is  termed  the 
son  of  him  who  instructs  him,  and  the  latter  [is 
called]  his  father.  According  to  nature,  then  — 
that  is,  according  to  creation,  so  to  speak  —  we 
are  all  sons  of  God,  because  we  have  all  been 
created  by  God.     But  with  respect  to  obedience 


8  Following  the  reading  of  the  LXX.,  aurdt  aoxi  Trjpijcret  K(.<^o.\iiv, 

9  Gen.  iii.  15. 
'°  Matt.  xiii.  38. 
"  Ps.  cxlLx.  5. 


IREN^US    AGAINST   HERESIES. 


525 


and  doctrine  we  are  not  all  the  sons  of  God  : 
those  only  are  so  who  believe  in  Him  and  do 
His  will.  And  those  who  do  not  believe,  and 
do  not  obey  His  will,  are  sons  and  angels  of  the 
devil,  because  they  do  the  works  of  the  devil. 
And  that  such  is  the  case  He  has  declared  in 
Isaiah  :  "  I  have  begotten  and  brought  up  chil- 
dren, but  they  have  rebelled  against  Me."  '  And 
again,  where  He  says  that  these  children  are 
aliens  :  "  Strange  children  have  lied  unto  Me."  ^ 
According  to  nature,  then,  they  are  [His]  chil- 
dren, because  they  have  been  so  created  ;  but 
with  regard  to  their  works,  they  are  not  His 
children. 

3.  For  as,  among  men,  those  sons  who  dis- 
obey their  fathers,  being  disinherited,  are  still 
their  sons  in  the  course  of  nature,  but  by  law 
are  disinherited,  for  they  do  not  become  the 
heirs  of  their  natural  parents ;  so  in  the  same 
way  is  it  with  God,  —  those  who  do  not  obey 
Him  being  disinherited  by  Him,  have  ceased  to 
be  His  sons.  Wherefore  they  cannot  receive 
His  inheritance:  as  David  says,  "Sinners  are 
alienated  from  the  womb ;  their  anger  is  after 
the  likeness  of  a  serpent."  ^  And  therefore  did 
the  Lord  term  those  whom  He  knew  to  be  the 
offspring  of  men  "  a  generation  of  vipers  ;  "  ■♦ 
because  after  the  manner  of  these  animals  they 
go  about  in  subtilty,  and  injure  others.  For  He 
said,  "  Beware  of  the  leaven  of  the  Pharisees  and 
of  the  Sadducees."  5  Speaking  of  Herod,  too. 
He  says,  "  Go  ye  and  tell  that  fox,"  ^  aiming  at 
his  wicked  cunning  and  deceit.  Wherefore  the 
prophet  David  says,  "  Man,  being  placed  in 
honour,  is  made  like  unto  cattle."  7  And  again 
Jeremiah  says,  "  They  are  become  like  horses, 
furious  about  females  ;  each  one  neighed  after  his 
neighbour's  wife."  ^  And  Isaiah,  when  preach- 
ing in  Judea,  and  reasoning  with  Israel,  termed 
them  "rulers  of  Sodom"  and  "people  of  Go- 
morrah ;  "  9  intimating  that  they  were  like  the 
Sodomites  in  wickedness,  and  that  the  same 
description  of  sins  was  rife  among  them,  calling 
them  by  the  same  name,  because  of  the  simi- 
larity of  their  conduct.  And  inasmuch  as  they 
were  not  by  nature  so  created  by  God,  but  had 
power  also  to  act  rightly,  the  same  person  said 
to  them,  giving  them  good  counsel,  "'  Wash  ye, 
make  you  clean ;  take  away  iniquity  from  your 
souls  before  mine  eyes  ;  cease  from  your  iniqui- 
ties." '°     Thus,  no  doubt,  since  they  had  trans- 


I  Isa.  i.  2. 

-  Ps   xviii.  45. 

3  Ps.  Iviii.  3,  4. 

4  Matt,  xxiii.  33. 

5  Matt.  xvi.  6. 
*  Luke  xiii.  32. 

7  Ps.  xlix.  21. 

8  Jer.  y.  8. 

9  Isa.  i.  10. 
'°  Isa.  i.  16. 


gressed  and  sinned  in  the  same  manner,  so  did 
they  receive  the  same  reproof  as  did  the  Sodom- 
ites. But  when  they  should  be  converted  and 
come  to  repentance,  and  cease  from  evil,  they 
should  have  power  to  become  the  sons  of  God, 
and  to  receive  the  inheritance  of  immortality 
which  is  given  by  Him.  For  this  reason,  there- 
fore. He  has  termed  tho.se  "  angels  of  the  devil," 
and  "children  of  the  wicked  one,"  "  who  give 
heed  to  the  devil,  and  do  his  works.  But  tlie.se 
are,  at  the  same  time,  all  created  by  the  one  and 
the  same  God.  When,  however,  they  believe 
and  are  subject  to  God,  and  go  on  and  keep 
His  doctrine,  they  are  the  sons  of  God ;  but 
when  they  have  apostatized  and  fallen  into 
transgression,  they  are  ascribed  to  their  chief, 
the  devil  —  to  him  who  first  became  the  cause 
of  apostasy  to  himself,  and  afterwards  to  others. 
4.  Inasmuch  as  the  words  of  the  Lord  are 
numerous,  while  they  all  proclaim  one  and  the 
same  Father,  the  Creator  of  this  world,  it  was 
incumbent  also  upon  me,  for  their  own  sake,  to 
refute  by  many  [arguments]  those  who  are  in- 
volved in  many  errors,  if  by  any  means,  when 
they  are  confuted  by  many  [proofs],  they  may 
be  converted  to  the  truth  and  saved.  But  it  is 
necessary  to  subjoin  to  this  composition,  in  what 
follows,  also  the  doctrine  of  Paul  after  the  words 
of  the  Lord,  to  examine  the  opinion  of  this  man, 
and  expound  the  apostle,  and  to  explain  whatso- 
ever [passages]  have  received  other  interpreta- 
tions from  the  heretics,  who  have  altogether 
misunderstood  what  Paul  has  spoken,  and  to 
point  out  the  folly  of  their  mad  opinions ;  and 
to  demonstrate  from  that  same  Paul,  from  whose 
[writings]  they  press  questions  upon  us,  that 
they  are  indeed  utterers  of  falsehood,  but  that 
the  apostle  was  a  preacher  of  the  truth,  and 
that  he  taught  all  things  agreeable  to  the  preach- 
ing of  the  truth  ;  [to  the  effect  that]  it  was  one 
God  the  Father  who  spake  with  Abraham,  who 
gave  the  law,  who  sent  the  prophets  beforehand, 
who  in  the  last  times  sent  His  Son,  and  con- 
ferred salvation  upon  His  own  handiwork  — 
that  is,  the  substance  of  flesh.  Arranging,  then, 
in  another  book,  the  rest  of  the  words  of  the 
Lord,  w'hich  He  taught  concerning  the  F'ather 
not  by  parables,  but  by  expressions  taken  in 
their  obvious  meaning  (jrrc/  simpliciter  ipsis  dic- 
tionibiis),  and  the  exposition  of  the  Fpistles 
of  the  blessed  apostle,  I  shall,  with  God's  aid, 
furnish  thee  with  the  complete  work  of  the 
exposure  and  refutation  of  knowledge,  falsely 
so  called ;  thus  practising  myself  and  thee  in 
[these]  five  books  for  presenting  opposition  to 
all  heretics. 


"  Matt.  XXV.  41,  xiii.  38. 


IRENJEUS  AGAINST  HERESIES. 


BOOK    V. 


PREFACE. 

In  the  four  preceding  books,  my  very  dear 
friend,  which  I  put  forth  to  thee,  all  the  heretics 
have  been  exposed,  and  their  doctrines  brought 
to  Hght,  and  these  men  refuted  who  have  devised 
irrehgious  opinions.  [I  have  accompHshed  this 
by  adducing]  something  from  the  doctrine  pecul- 
iar to  each  of  these  men,  which  they  have  left 
in  their  writings,  as  well  as  by  using  arguments 
of  a  more  general  nature,  and  applicable  to  them 
all.'  Then  I  have  pointed  out  the  truth,  and 
shown  the  preaching  of  the  Church,  which  the 
prophets  proclaimed  (as  I  have  already  demon- 
strated), but  which  Christ  brought  to  perfec- 
tion, and  the  apostles  have  handed  down,  from 
whom  the  Church,  receiving  [these  truths],  and 
throughout  all  the  world  alone  preserving  them 
in  their  integrity  {bene),  has  transmitted  them  to 
her  sons.  Then  also  —  having  disposed  of  all 
questions  Avhich  the  heretics  propose  to  us,  and 
having  explained  the  doctrine  of  the  apostles, 
and  clearly  set  forth  many  of  those  things  which 
were  said  and  done  by  the  Lord  in  parables  —  I 
shall  endeavour,  in  this  the  fifth  book  of  the 
entire  work  which  treats  of  the  exposure  and 
refutation  of  knowledge  falsely  so  called,  to 
exhibit  proofs  from  the  rest  of  the  Lord's  doc- 
trine and  the  apostolical  epistles  :  [thus]  com- 
plying with  thy  demand,  as  thou  didst  request 
of  me  (since  indeed  I  have  been  assigned  a 
place  in  the  ministry  of  the  word)  ;  and,  labour- 
ing by  every  means  in  my  power  to  furnish  thee 
with  large  assistance  against  the  contradictions 
of  the  heretics,  as  also  to  reclaim  the  wanderers 
and  convert  them  to  the  Church  of  God,  to  con- 
firm at  the  same  time  the  minds  of  the  neophytes, 
that  they  may  preserve  stedfast  the  faith  whicli 
they  have  received,  guarded  by  the  Church  in 
its  integrity,  in  order  that  they  be  in  no  way 
perverted    by   those   who   endeavour   to   teach 

'  Ex  ratione  universis  ostensionibus  proccdentc.     The  words  are 
very  obscure. 

526 


them  false  doctrines,  and  lead  them  away  from 
the  truth.  It  will  be  incumbent  upon  thee,  how- 
ever, and  all  who  may  happen  to  read  this  writ- 
ing, to  peruse  with  great  attention  what  I  have 
already  said,  that  thou  mayest  obtain  a  knowl- 
edge of  the  subjects  against  wliich  I  am  con- 
tending. For  it  is  thus  that  thou  wilt  both 
controvert  them  in  a  legitimate  manner,  and 
wilt  be  prepared  to  receive  the  proofs  brought 
forward  against  them,  casting  away  their  doc- 
trines as  filth  by  means  of  the  celestial  faith; 
but  following  the  only  true  and  stedfast  Teacher, 
the  Word  of  God,  our  Lord  Jesus  Christ,  who 
did,  through  His  transcendent  love,  become  what 
we  are,  that  He  might  bring  us  to  be  even  what 
He  is  Himself 

CHAP.  I. CHRIST  ALONE  IS  ABLE  TO  TEACH  DI- 
VINE THINGS,  AND  TO  REDEEM  US  :  HE,  THE 
SAME,  TOOK  FLESH  OF  THE  VIRGIN  MARY,  NOT 
MERELY  IN  APPEARANCE,  BUT  ACTUALLY,  BY  THE 
OPERATION  OF  THE  HOLY  SPIRIT,  IN  ORDER  TO 
RENOVATE  US.  STRICTURES  ON  THE  CONCEITS  OF 
VALENTINUS   AND    EBION. 

I.  For  in  no  other  way  could  we  have  learned 
the  things  of  God,  unless  our  Master,  existing 
as  the  Word,  had  become  man.  For  no  other 
being  had  the  power  of  revealing  to  us  the 
things  of  the  Father,  except  His  own  proper 
Word.  For  what  other  person  "  knew  the  mind 
of  the  Lord,"  or  who  else  "has  become  His 
counsellor?"^  Again,  we  could  have  learned 
in  no  other  way  than  by  seeing  our  Teacher,  and 
hearing  His  voice  with  our  own  ears,  that,  hav- 
ing become  imitators  of  His  works  as  well  as 
doers  of  His  words,  we  may  have  communion 
with  Him,  receiving  increase  from  the  perfect 
One,  and  from  Him  who  is  prior  to  all  creation. 
We  —  who  were  but  lately  created  by  the  only 
best  and  good  Being,  by  Him  also  who  has  the 
gift  of  immortality,  having   been    formed    after 


*  Rom.  xi.  34. 


IRENvEUS   AGAINST   HERESIES. 


527 


His  likeness  (predestinated,  according  to  the 
prescience  of  the  Father,  that  we,  who  had  as 
yet  no  existence,  might  come  into  being),  and 
made  the  first-fruits  of  creation'  — have  received, 
in  the  times  known  beforehand,  [the  blessings 
of  salvation]  according  to  the  ministration  of  the 
Word,  who  is  perfect  in  all  things,  as  the  mighty 
Word,  and  very  man,  who,  redeeming  us  by  His 
own  blood  in  a  manner  consonant  to  reason,  gave 
Himself  as  a  redemption  for  those  who  had  been 
led  into  captivity.  And  since  the  apostasy  tyran- 
nized over  us  unjustly,  and,  though  we  were  by 
nature  the  proi)erty  of  the  omnipotent  God, 
alienated  us  contrary  to  nature,  rendering  us  its 
own  disciples,  the  Word  of  God,  powerful  in  all 
things,  and  not  defective  with  regard  to  His  own 
justice,  did  righteously  turn  against  that  apos- 
tasy, and  redeem  from  it  His  own  property,  not 
by  violent  means,  as  the  [apostasy]  had  obtained 
dominion  over  us  at  the  beginning,  when  it  in- 
satiably snatched  away  what  was  not  its  own,  but 
by  means  of  persuasion,  as  became  a  God  of 
counsel,  who  does  not  use  violent  means  to 
obtain  what  He  desires  ;  so  that  neither  should 
justice  be  infringed  upon,  nor  the  ancient  handi- 
work of  God  go  to  destruction.  Since  the  Lord 
thus  has  redeemed  us  through  His  own  blood, 
giving  His  soul  for  our  souls,  and  His  flesh  for 
our  flesh, ^  and  has  also  poured  out  the  Spirit  of 
the  Father  for  the  union  and  communion  of  God 
and  man,  imparting  indeed  God  to  men  by  means 
of  the  Spirit,  and,  on  the  other  hand,  attaching 
man  to  God  by  His  own  incarnation,  and  bestow- 
ing upon  us  at  His  coming  immortality  durably 
and  truly,  by  means  of  communion  with  God,  — 
all  the  doctrines  of  the  heretics  fall  to  ruin. 

2.  Vain  indeed  are  those  who  allege  that  He 
appeared  in  mere  seeming.  For  these  things 
were  not  done  in  appearance  only,  but  in  ac- 
tual reality.  But  if  He  did  appear  as  a  man, 
when  He  was  not  a  man,  neither  could  the  Holy 
Spirit  have  rested  upon  Him, — an  occurrence 
which  did  actually  take  place  —  as  the  Spirit  is 
invisible  ;  nor,  [in  that  case],  was  there  any  de- 
gree of  truth  in  Him,  for  He  was  not  that  which 
He  seemed  to  be.  But  I  have  already  remarked 
that  Abraham  and  the  other  prophets  beheld 
Him  after  a  prophetical  manner,  foretelling  in 
vision  what  should  come  to  pass.  If,  then,  such 
a  being  has  now  appeared  in  outward  semblance 
different  from  what  he  was  in  reality,  there  has 
been  a  certain  prophetical  vision  made  to  men  ; 
and  another  advent  of  His  must  be  looked  for- 
ward to,  in  which  He  shall  be  such  as  He  has 
now  been  seen  in  a  prophetic  manner.  And  I 
have  proved  already,  that  it  is  the  same  thing  to 
say  that  He  appeared  merely  to  outward  seeming, 


'  "  Initium  facturse,"  which  Grabe  thinks  should  be  thus  trans- 
lated with  reference  to  Jas.  i.  18. 

2  [Compare  Clement,  cap.  49,  p. 18,  this  volume.] 


and  [to  affirm]  that  He  received  nothing  from 
Mary.  For  He  would  not  have  been  one  truly 
possessing  flesh  and  blood,  by  which  He  redeemed 
us,  unless  He  had  summed  up  in  Himself  the  an- 
cient formation  of  Adam.  Vain  therefore  are  the 
disciples  of  Valentinus  who  put  forth  this  opinion, 
in  order  that  they  may  exclude  the  flesh  from 
salvation,  and  cast  aside  what  God  has  fashioned. 
3.  Vain  also  are  the  Ebionites,  who  do  not 
receive  by  faith  into  their  soul  the  union  of  God 
and  man,  but  who  remain  in  the  old  leaven  of 
[the  natural]  birth,  and  who  do  not  choose  to 
understand  that  the  Holy  Ghost  came  upon 
Mary,  and  the  power  of  the  Most  High  did 
overshadow  her  :  ^  wherefore  also  what  was  gen- 
erated is  a  holy  thing,  and  the  Son  of  the  Most 
High  God  the  Father  of  all,  who  effected  the  in- 
carnation of  this  being,  and  showed  forth  a  new 
[kind  of]  generation  ;  that  as  by  the  former  gen- 
eration we  inherited  death,  so  by  this  new  gener- 
ation we  might  inherit  life.  Therefore  do  these 
men  reject  the  commixture  of  the  heavenly  wine,'* 
and  wish  it  to  be  water  of  the  world  only,  not 
receiving  God  so  as  to  have  union  with  Him, 
but  they  remain  in  that  Adam  who  had  been 
conquered  and  was  expelled  from  Paradise  :  not 
considering  that  as,  at  the  beginning  of  our  for- 
mation in  Adam,  that  breath  of  life  which  pro- 
ceeded from  God,  having  been  united  to  what 
had  been  fashioned,  animated  the  man,  and 
manifested  him  as  a  being  endowed  with  rea- 
son ;  so  also,  in  [the  times  of]  the  end,  the 
Word  of  the  Father  and  the  Spirit  of  God,  hav- 
ing become  united  with  the  ancient  substance  of 
Adam's  formation,  rendered  man  living  and  per- 
fect, receptive  of  the  perfect  Father,  in  order 
that  as  in  the  natural  [Adam]  we  all  were  dead, 
so  in  the  spiritual  we  may  all  be  made  alive. 5 
For  never  at  any  time  did.  Adam  escape  the 
hands^  of  God,  to  whom  the  Father  speaking, 
said,  "  Let  Us  make  man  in  Our  image,  after 
Our  likeness."  And  for  this  reason  in  the  last 
times  {fine) ,  not  by  the  will  of  the  flesh,  nor  by 
the  will  of  man,  but  by  the  good  pleasure  of  the 
Father,^  His  hands  formed  a  living  man,  in  order 
that  Adam  might  be  created  [again]  after  the 
image  and  likeness  of  God. 

CHAP.  II.  —  WHEN  CHRIST  VISITED  US  IN  HIS 
GRACE,  HE  DID  NOT  COME  TO  WHAT  DID  NOT 
BELONG  TO  HIM  :  ALSO,  BY  SHEDDING  HIS  TRUE 
BLOOD  FOR  US,  AND  EXHIBITING  TO  US  HIS 
TRUE  FLESH  IN  THE  EUCHARIST,  HE  CONFERRED 
UPON   OUR   FLESH   THE   CAPACITY   OF   SAL\'ATION. 

I.  And  vain  likewise  are  those  who  say  that 

3  Luke  i.  35. 

■*  In  allusion  to  the  mixture  of  water  in  the  eucharistic  cup,  as 
practised  in  these  primitive  times.  The  Ebionites  and  others  used  to 
consecrate  the  element  of  water  alone. 

s  I  Cor.  XV,  22. 

6  Viz.,  the  Son  and  the  Spirit. 

7  John  i.  13. 


528 


IRENyEUS    AGAINST    HERESIES. 


God  came  to  those  things  which  did  not  belong 
to  Him,  as  if  covetous  of  another's  property;  in 
order  that  He  might  dehver  up  that  man  who  had 
been  created  by  another,  to  that  God  who  had 
neither  made  nor  formed  anything,  but  who  also 
was  deprived  from  the  beginning  of  His  own 
proper  formation  of  men.  The  advent,  there- 
fore, of  Him  whom  these  men  represent  as  com- 
ing to  the  things  of  others,  was  not  righteous ; 
nor  did  He  truly  redeem  us  by  His  own  blood,  if 
He  did  not  really  become  man,  restoring  to  His 
own  handiwork  what  was  said  [of  it]  in  the  be- 
ginning, that  man  was  made  after  the  image  and 
likeness  of  God ;  not  snatching  away  by  strata- 
gem the  property  of  another,  but  taking  pos- 
session of  His  own  in  a  righteous  and  gracious 
manner.  As  far  as  concerned  the  apostasy,  in- 
deed. He  redeems  us  righteously  from  it  by  His 
own  blood ;  but  as  regards  us  who  have  been 
redeemed,  [He  does  this]  graciously.  For  we 
have  given  nothing  to  Him  previously,  nor  does 
He  desire  anything  from  us,  as  if  He  stood  in 
need  of  it ;  but  we  do  stand  in  need  of  fellow- 
ship with  Him.  And  for  this  reason  it  was 
that  He  graciously  poured  Himself  out,  that 
He  might  gather  us  into  the  bosom  of  the 
Father. 

2.  But  vain  in  every  respect  are  they  who  de- 
spise the  entire  dispensation  of  God,  and  disallow 
the  salvation  of  the  flesh,  and  treat  with  con- 
tempt its  regeneration,  maintaining  that  it  is  not 
capable  of  incorruption.  But  if  this  indeed  do 
not  attain  salvation,  then  neither  did  the  Lord 
redeem  us  with  His  blood,  nor  is  the  cup  of  the 
Eucharist  the  communion  of  His  blood,  nor  the 
bread  which  we  break  the  communion  of  His 
body.'  For  blood  can  only  come  from  veins 
and  flesh,  and  whatsoever  else  makes  up  the  sub- 
stance of  man,  such  as  the  Word  of  God  was 
actually  made.  By  His  own  blood  he  redeemed 
us,  as  also  His  apostle  declaresj  "  In  whom  we 
have  redemption  through  His  blood,  even  the 
remission  of  sins."  ^  And  as  we  are  His  mem- 
bers, we  are  also  nourished  by  means  of  the 
creation  (and  He  Himself  grants  the  creation  to 
us,  for  He  causes  His  sun  to  rise,  and  sends  rain 
when  He  wills  3).  He  has  acknowledged  the 
cup  (which  is  a  part  of  the  creation)  as  His  own 
blood,  from  which  He  bedews  our  blood ;  and 
the  bread  (also  a  part  of  the  creation)  He  has 
established  as  His  own  body,  from  which  He 
gives  increase  to  our  bodies.'* 

3.  When,  therefore,  the  mingled  cup  and  the 
manufactured  bread  receives  the  Word  of  God, 
and  the  Eucharist  of  the  blood  and  the  body  of 


'  I  Cor.  X.  16. 

2  Col    i.  14. 

3  Matt.  V.  45. 

*  [Again,  he  carefully  asserts  that  the  bread  is  the  body,  and  the 
■wine  (cup)  is  the  blood.  Tl>e  elements  are  sanctified,  not  changed 
materially.] 


Christ  is  made,5  from  which  things  the  substance 
of  our  flesh  is  increased  and  supported,  how  can 
they  affirm  that  the  flesh  is  incapable  of  receiving 
the  gift  of  God,  which  is  life  eternal,  which 
[flesh]  is  nourished  from  the  body  and  blood  of 
the  Lord,  and  is  a  member  of  Him  ?  —  even  as 
the  blessed  Paul  declares  in  his  Epistle  to  the 
Ephesians,  that  "  we  are  members  of  His  body, 
of  His  flesh,  and  of  His  bones."  ^  He  does  not 
speak  these  words  of  some  spiritual  and  invisible 
man,  for  a  spirit  has  not  bones  nor  flesh ;  ^  but 
[he  refers  to]  that  dispensation  [by  which  the 
Lord  became]  an  actual  man,  consisting  of  flesh, 
and  nerves,  and  bones,  —  that  [flesh]  which  is 
nourished  by  the  cup  which  is  His  blood,  and 
receives  increase  from  the  bread  which  is  His 
body.  And  just  as  a  cutting  from  the  vine 
planted  in  the  ground  fructifies  in  its  season,  or 
as  a  corn  of  wheat  falling  into  the  earth  and  be- 
coming .decomposed,  rises  with  manifold  increase 
by  the  Spirit  of  God,  who  contains  all  things, 
and  then,  through  the  wisdom  of  God,  serves 
for  the  use  of  men,  and  having  received  the 
Word  of  God,  becomes  the  Eucharist,  which  is 
the  body  and  blood  of  Christ ;  so  also  our  bodies, 
being  nourished  by  it,  and  deposited  in  the 
earth,  and  suffering  decomposition  there,  shall 
rise  at  their  appointed  time,  the  Word  of  God 
granting  them  resurrection  to  the  glory  of  God, 
even  the  Father,  who  freely  gives  to  this  mortal 
immortality,  and  to  this  corruptible  incorrup- 
tion,^ because  the  strength  of  God  is  made  per- 
fect in  weakness,^  in  order  that  we  may  never 
become  puffed  up,  as  if  we  had  hfe  from  our- 
selves, and  exalted  against  God,  our  minds  be- 
coming ungrateful ;  but  learning  by  experience 
that  we  possess  eternal  duration  from  the  excel- 
ling power  of  this  Being,  not  from  our  own  nature, 
we  may  neither  undervalue  that  glory  which  sur- 
rounds God  as  He  is,  nor  be  ignorant  of  our  own 
nature,  but  that  we  may  know  what  God  can 
effect,  and  what  benefits  man  receives,  and  thus 
never  wander  from  the  true  comprehension  of 
things  as  they  are,  that  is,  both  with  regard  to 
God  and  with  regard  to  man.  And  might  it  not 
be  the  case,  perhaps,  as  I  have  already  observed, 
that  for  this  purpose  God  permitted  our  resolu- 
tion into  the  common  dust  of  mortality, '°  that 
we,  being  instructed  by  every  mode,  may  be  ac- 
curate in  all  things  for  the  future,  being  ignorant 
neither  of  God  nor  of  ourselves  ? 


S  The  Greek  text,  of  which  a  considerable  portion  remains  here, 
would  give,  "  and  the  Eucharist  becomes  the  body  of  Christ." 
*  Eph.  V.  ^o 
^  Luke  XXIV.  39. 

8  I  Cor.  XV.  53. 

9  2  Cor.  xii.  3. 

'°  This  is  Harvey's  free  rendering  of  the  passage,  which  is  in  the 
Greek  (as  preserved  in  the  Catena  of  John  of  Damascus) :  koX  Sia. 
toOto  i)vitj\eTo  6  0c6?  j'-qv  e(9  Ty)V  yr)v  rfjinyv  araAucrtr.  In  the 
Latin :  Propter  hoc  passus  est  Deus  fieri  in  nobis  rcsolutionem.  See 
Book  iii.  cap.  xx.  2. 


IRENyEUS    AGAINST    HERESIES. 


529 


CHAP.    III. THE  POWER  AND  GLORY  OF  GOD  SHINE 

FORTH  IN  THE  WEAKNESS  OF  HUMAN  FLESH,  AS 
HK  WILL  RENDER  OUR  BODY  A  PARIICIPATOR  OF 
THE  RESURRECTION  AND  OF  IMiMORTALITY,  AL- 
THOUGH HE  HAS  FORMED  IT  FROM  THE  DUST 
OF  THE  EARTH  ;  HE  WILL  ALSO  BESTOW  UPON 
IT  THE  ENJOYMENT  OF  IMMORTALITY,  JUST  AS 
HE  GRANTS  IT  THIS  SHORT  LIFE  IN  COMMON 
WITH    Tin:    SOUL. 

I.  The  Apostle    Paul   has,  moreover,  in    the 
most  lucid  manner,  pointed  out  that   man  has 
been  delivered  over  to  his  own   infirmity,  lest, 
being  uplifted,  he  might  fall  away  from  the  truth. 
Thus  he    says  in    the  second   [Epistle]  to  the 
Corinthians  :  "  And  lest  I  should  be  lifted  up  by 
the  sul)limity  of  the  revelations,  there  was  given 
unto  me  a  thorn  in  the  flesh,  the  messenger  of 
Satan  to  Ijuffet  me.     And  upon  this  I  besought 
the  Lord  three  times,  that  it  might  depart  from 
me.    But  he  said  unto  me.  My  grace  is  sufficient 
for  thee  ;  for  strength  is  made  perfect  in  weak- 
ness.    Gladly  therefore   shall  I  rather  glory  in 
infirmities,  that  the  power  of  Christ  may  dwell 
in  me.'"     What,  therefore?  (as  some  may  ex- 
claim:)   did  the  Lord  wish,  in   that  case,  that 
His  apostles  should  thus  undergo  buffeting,  and 
that  he  should  endure  such  infirmity  ?     Even  so 
it  was  ;  the  word  says  it.     For  strength  is  made 
perfect  in  weakness,  rendering  him  a  better  man 
who    by   means   of  his   infirmity   becomes   ac- 
quainted   with    the    power   of  God.     For   how 
could  a  man  have  learned  that  he  is  himself  an 
hifirm  being,  and  mortal  by  nature,  but  that  God 
is  immortal  and  powerful,  unless  he  had  learned 
by  experience  what   is   in  both?     For  there  is 
nothing  evil  in  learning  one's  infirmities  by  en- 
durance ;  yea,  rather,  it  has  even  the  beneficial 
effect  of  preventing  him  from  forming  an  undue 
opinion   of   his    own    nature    {nan    aben-are  in 
natiira  sua).     But   the  being  liTted  up  against 
God,  and  taking  His  glory  to  one's  self,  render- 
ing man  ungrateful,  has  brought  much  evil  upon 
him.      [And  thus,  I  say,  man  must  learn  both 
things  by  experience],  that  he  may  not  be  des- 
titute of  truth  and  love  either  towards  himself 
or  his  Creator.^     But   the   experience   of  both 
confers  upon  him  the  true  knowledge  as  to  God 
and  man,  and  increases  his  love  towards  God. 
Now,  where  there   exists  an   increase   of  love, 
there  a  greater  glory  is  wrought  out  by  the  power 
of  God  for  those  who  love  Him. 

2.  Those  men,  therefore,  set  aside  the  power 
of  God,  and  do  not  consider  what  the  word 
declares,  when  they  dwell  upon  the  infirmity  of 
the  flesh,  but  do  not  take  into  consideration  the 


'  2  Cor.  xii.  7-9. 

^  ^Y"^  '"^"^  adopted  here  the  explanafion  of  Massuet,  who  con- 
siders the  preceding  period  as  merely  parenthetical.  Both  Grabe  and 
Harvey,  however,  would  make  conjectural  emendations  in  the  text, 
which  seem  to  us  to  be  inadmissible. 


power  of  Him  who  raises  it  up  from  the  dead. 
For  if  He  does  not  vivify  what  is  mortal,  and 
does  not  bring  back  the  corruptible  to  incorrup- 
tion.  He  is  not  a  God  of  power.     But  that  He 
is  powerful  in  all  these   respects,  we   ought  to 
perceive    from    our   origin,    inasmuch   as   God, 
taking  dust  from  the  earth,  formed  man.     And 
surely  it  is  much  more  difficult  and  incredible, 
from  non-existent  bones,  and  nerves,  and  veins^ 
and  the  rest  of  man's  organization,  to  bring  it 
about  that  all  this  should  be,  and  to  make  man 
an  animated  and  rational  creature,  than  to  re- 
integrate again  that  which  had  been  created  and 
then  afterwards  decomposed  into  earth  (for  the 
reasons  already  mentioned),  having  thu§  passed 
into  those  [elements]  from  which  man,  who  had 
no  previous  existence,  was  formed.    For  He  who 
in  the  beginning  caused  him  to  have  being  who 
as  yet  was  not,  just  when  He  pleased,  shall  much 
more  reinstate  again  those  who  had  a  former 
existence,  when  it  is  His  will  [that  they  should 
inherit]  the  life  granted  by  Him.    And  that  flesh 
shall  also  be  found  fit  for  and  capable  of  receiv- 
ing the  power  of  God,  which  at  the  beginning 
received  the  skilful  touches  of  God  ;  so  that  one 
part  became  the  eye   for  seeing;   another,  the 
ear  for  hearing;    another,  the   hand  for  feeling 
and  working ;  another,  the  sinews  stretched  out 
everywhere,    and   holding   the   limbs  together; 
another,    arteries   and   veins,    passages    for   the 
blood  and  the  air ;  3  another,  the  various  inter- 
nal  organs;    another,  the   blood,  which    is   the 
bond  of  union    between  soul   and    body.     But 
why  go  [on  in    this    strain]  ?     Numbers  would 
fail   to  express  the  multiplicity  of  parts  in  the 
human  frame,  which  was  made  in  no  other  way 
than  by  the  great  wisdom  of  God.     But  those 
things  which  partake  of  the  skill  and  wisdom  of 
God,  do  also  partake  of  His  power. 

3.  The  flesh,  therefore,  is  not  destitute  [of 
participation]  in  the  constructive  wisdom  and 
power  of  God.  But  if  the  power  of  Him  who 
is  the  bestower  of  life  is  made  perfect  in  weak- 
ness—  that  is,  in  the  flesh  —  let  them  inform 
us,  when  they  maintain  the  incapacity  of  flesh 
to  receive  the  life  granted  by  God,  whether  they 
do  say  these  things  as  being  living  men  at  pres- 
ent, and  partakers  of  life,  or  acknowledge  that, 
having  no  part  in  life  whatever,  they  are  at  the 
present  moment  dead  men.  And  if  they  really 
are  dead  men,  how  is  it  that  they  move  about, 
and  speak,  and  perform  those  other  functions 
which  are  not  the  actions  of  the  dead,  but  of 
the  living?  But  if  they  are  now  alive,  and  if 
their  whole  body  partakes  of  life,  how  can  they 
venture  the  assertion  that  the  flesh  is  not  quali- 


3  The  ancients  erroneously  supposed  that  the  arteries  were  air- 
vessch,  from   the   fact   that  these  organs,  after  death,  appear  quite 
empty,  from  all  the  blood  stagnating  in  the  veins  when  death  super- 
I  venes. 


530 


IREN^US   AGAINST   HERESIES. 


fied  to  be  a  partaker  of  life,  when  they  do  con- 
fess that  they  have  life  at  the  present  moment? 
It  is  just  as  if  anybody  were  to  take  up  a  sponge 
full  of  water,  or  a  torch  on  fire,  and  to  declare 
that  the  sponge  could  not  possibly  partake  of 
the  water,  or  the  torch  of  the  fire.  In  this  very 
manner  do  those  men,  by  alleging  that  they  are 
alive  and  bear  life  about  in  their  members,  con- 
tradict themselves  aftenvards,  when  they  repre- 
sent these  members  as  not  being  capable  of 
[receiving]  life.  But  if  the  present  temporal 
life,  which  is  of  such  an  inferior  nature  to  eternal 
life,  can  nevertheless  effect  so  much  as  to  quicken 
our  mortal  members,  why  should  not  eternal  life, 
being  much  more  powerful  than  this,  vivify  the 
flesh,  which  has  already  held  converse  with,  and 
been  accustomed  to  sustain,  life?  For  that  the 
flesh  can  really  partake  of  life,  is  shown  from 
the  fact  of  its  being  alive  ;  for  it  lives  on,  as 
long  as  it  is  God's  purpose  that  it  should  do  so. 
It  is  manifest,  too,  that  God  has  the  power  to 
confer  life  upon  it,  inasmuch  as  He  grants  life 
to  us  who  are  in  existence.  And.  therefore,  since 
the  Lord  has  power  to  infuse  life  into  what  He 
has  fashioned,  and  since  the  flesh  is  capable  of 
being  quickened,  what  remains  to  prevent  its 
participating  in  incorruption,  which  is  a  blissful 
and  never-ending  life  granted  by  God  ? 

CHAP.    rv. THOSE     PERSONS     ARE     DECEIVED    WHO 

FEIGN  ANOTHER  GOD  THE  FATHER  BESIDES  THE 
CREATOR  OF  THE  WORLD  ;  FOR  HE  MUST  HAVE 
BEEN  FEEBLE  AND  USELESS,  OR  ELSE  MALIG- 
NANT AND  FULL  OF  ENVY,  IF  HE  BE  EITHER 
UNABLE  OR  UNWILLING  TO  EXTEND  EXTERNAL 
LIFE   TO    OUR    BODIES. 

I.  Those  persons  who  feign  the  existence  of 
another  Father  beyond  the  Creator,  and  who 
term  him  the  good  God,  do  deceive  themselves  ; 
for  they  introduce  him  as  a  feeble,  worthless, 
and  negligent  being,  not  to  say  malign  and  full 
of  envy,  inasmuch  as  they  affirm  that  our  bodies 
are  not  quickened  by  him.  For  when  they  say 
of  things  which  it  is  manifest  to  all  do  remain 
immortal,  such  as  the  spirit  and  the  soul,  and 
such  other  things,  that  they  are  quickened  by 
the  Father,  but  that  another  thing  [viz.  the 
body]  which  is  quickened  in  no  different  man- 
ner than  by  God  granting  [life]  to  it,  is  aban- 
doned by  life,  —  [they  must  either  confess]  that 
this  proves  their  Father  to  be  weak  and  power- 
less, or  else  envious  and  malignant.  For  since 
the  Creator  does  even  here  (juicken  our  mortal 
bodies,  and  promises  them  resurrection  by  the 
prophets,  as  I  have  pointed  out ;  who  [in  that 
case]  is  shown  to  be  more  powerful,  stronger,  or 
truly  good?  Whether  is  it  the  Creator  who 
vivifies  the  whole  man,  or  is  it  their  Father, 
falsely  so  called?  He  feigns  to  be  the  quick- 
ener   of  those    things  which   are   immortal   by 


nature,  to  which  things  life  is  always  present 
by  their  very  nature  ;  but  he  does  not  benevo- 
lently quicken  those  things  which  required  his 
assistance,  that  they  might  live,  but  leaves  them 
carelessly  to  fall  under  the  power  of  death. 
Whether  is  it  the  case,  then,  that  their  Father 
does  not  bestow  life  upon  them  when  he  has  the 
power  of  so  doing,  or  is  it  that  he  does  not 
possess  the  power?  If,  on  the  one  hand,  it  is 
because  he  cannot,  he  is,  upon  that  supposition, 
not  a  powerful  being,  nor  is  he  more  perfect 
than  the  Creator ;  for  the  Creator  grants,  as  we 
must  perceive,  what  He  is  unable  to  afford.  But 
if,  on  the  other  hand,  [it  be  that  he  does  not 
grant  this]  when  he  has  the  power  of  so  doing, 
then  he  is  proved  to  be  not  a  good,  but  an 
envious  and  malignant  Father. 

2.  If,  again,  they  refer  to  any  cause  on  account 
of  which  their  Father  does  not  impart  life  to 
bodies,  then  that  cause  must  necessarily  appear 
superior  to  the  Father,  since  it  restrains  Him 
from  the  exercise  of  His  benevolence  ;  and  His 
bene\olence  will  thus  be  proved  weak,  on  account 
of  that  cause  which  they  bring  forward.  Now 
every  one  must  perceive  that  bodies  are  capable 
of  receiving  life.  For  they  live  to  the  extent 
that  God  pleases  that  they  should  live  ;  and  that 
being  so,  the  [heretics]  cannot  maintain  that 
[these  bodies]  are  utterly  incapable  of  receiving 
life.  If,  therefore,  on  account  of  necessity  and 
any  other  cause,  those  [bodies]  which  are  capa- 
ble of  participating  in  life  are  not  vivified,  their 
Father  shall  be  the  slave  of  necessity  and  that 
cause,  and  not  therefore  a  free  agent,  having  His 
will  under  His  own  control. 

CHAP.  V. THE  PROLONGED  LIFE  OF  THE  AN- 
CIENTS, THE  TRANSLATION  OF  ELIJAH  AND  OF 
ENOCH  IN  THEIR  OWN  BODIES,  AS  WELL  AS  THE 
PRESERVATION  OF  JONAH,  OF  SHADRACH,  ME- 
SHACH,  AND  ABEDNEGO,  IN  THE  MIDST  OF  EX- 
TREME PERIL,  ARE  CLEAR  DEMONSTRATIONS  THAT 
GOD  CAN  RAISE  UP  OUR  BODIES  TO  LIFE  ETER- 
NAL. 

I.  [In  order  to  learn]  that  bodies  did  continue 
in  existence  for  a  lengthened  period,  as  long  as 
it  was  God's  good  pleasure  that  they  should 
flourish,  let  [these  heretics]  read  the  Scriptures, 
and  they  will  find  that  our  predecessors  adxanced 
beyond  seven  hundred,  eight  hundred,  and  nine 
hundred  years  of  age  ;  and  that  their  bodies  kept 
pace  with  the  protracted  length  of  their  days, 
and  participated  in  life  as  long  as  God  willed 
that  they  should  live.  But  why  do  I  refer  to 
these  men?  For  Enoch,  when  he  pleased  God, 
was  translated  in  the  same  body  in  which  he  did 
please  Him,  thus  pointing  out  by  anticipation  the 
translation  of  the  just,  Elijah,  too,  was  caught 
up  [when  he  was  yet]  in  the  substance  of  the 
[natural]  form  ;  thus  exhibiting  in  prophecy  the 


IREN^US   AGAINST   HERESIES. 


531 


assumption  of  those  who  are  spiritual,  and  that 
nothing  stood  in  the  way  of  their  body  being 
translated  and  caught  up.  For  by  means  of 
the  very  same  hands  through  which  they  were 
moulded  at  the  beginning,  did  they  receive  this 
translation  and  assumption.  For  in  Adam  the 
hands  of  God  had  become  accustomed  to  set  in 
order,  to  rule,  and  to  sustain  His  own  workman- 
ship, and  to  bring  it  and  place  it  where  they 
pleased.  Where,  then,  was  the  first  man  placed? 
In  paradise  certainly,  as  the  Scripture  declares  : 
"  And  God  planted  a  garden  \_paniJisii/n'\  east- 
ward in  Eden,  and  there  He  placed  the  man 
whom  He  had  formed."  '  And  then  afterwards, 
when  [man]  proved  disobedient,  he  was  cast  out 
thence  into  this  world.  Wherefore  also  the  elders 
who  were  disciples  of  the  apostles  tell  us  that 
those  who  were  translated  were  transferred  to 
that  place  (for  paradise  has  been  prepared  for 
righteous  men,  such  as  have  the  Spirit ;  in  which 
place  also  Paul  the  apostle,  when  he  was  caught 
up,  heard  words  which  are  unspeakable  as  re- 
gards us  in  our  present  condition-),  and  that 
there  shall  they  who  have  been  translated  remain 
until  the  consummation  [of  all  things],  as  a  prel- 
ude to  immortality. 

2.  If,  however,  any  one  imagine  it  impossible 
that  men  should  survive  for  such  a  length  of 
time,  and  that  Elias  was  not  caught  up  in  the 
ilesh,  but  that  his  flesh  was  consumed  in  the  fiery 
chariot,  let  him  consider  that  Jonah,  when  he 
had  been  cast  into  the  deep,  and  swallowed 
down  into  the  whale's  belly,  was  by  the  command 
of  God  again  thrown  out  safe  upon  the  land.- 
And  then,  again,  when  Ananias,  Azarias,  and 
Misael  were  cast  into  the  furnace  of  fire  seven- 
fold heated,  they  sustained  no  harm  whatever, 
neither  was  the  smell  of  fire  perceived  upon 
them.  As,  therefore,  the  hand  of  God  was 
present  with  them,  working  out  marvellous  things 
in  their  case  —  [things]  impossible  [to  be  ac- 
complished] by  man's  nature  — what  wonder  was 
it,  if  also  in  the  case  of  those  who  were  translated 
it  performed  something  wonderful,  working  in 
obedience  to  the  will  of  God,  even  the  Father? 
Now  this  is  the  Son  of  God,  as  the  Scripture 
represents  Nebuchadnezzar  the  king  as  having 
said,  "  Did  not  we  cast  three  men  bound  into 
the  furnace  ?  and,  lo,  I  do  see  four  walking  in 
the  midst  of  the  fire,  and  the  fourth  is  like  the 
Son  of  God."  ■♦  Neither  the  nature  of  any  cre- 
ated thing,  therefore,  nor  the  weakness  of  the 
flesh,  can  prevail  against  the  will  of  God.  For 
God  is  not  subject  to  created  things,  but  created 
things  to  God  ;  and  all  things  yield  obedience 
to  His  will.     Wherefore  also  the  Lord  declares. 


I  Gen.  ii  8. 
-  2  Cor.  xii.  4. 
3  Jon.  ii.  II. 
*  iJan.  iii.  19-25. 


"  The  things  which  are  impossible  with  men,  are 
possible  with  God."  5  As,  therefore,  it  might 
seem  to  the  men  of  the  present  day,  who  are 
ignorant  of  God's  appointment,  to  be  a  thing 
incredible  and  impossible  that  any  man  could 
live  for  such  a  number  of  years,  yet  those  who 
were  before  us  did  live  [to  such  an  age],  and 
those  who  were  translated  do  live  as  an  earnest 
of  the  future  length  of  days ;  and  [as  it  might 
also  appear  impossible]  that  from  the  whale's 
belly  and  from  the  fiery  furnace  men  issued  forth 
unhurt,  yet  they  nevertheless  did  so,  led  forth  as 
it  were  by  the  hand  of  God,  for  the  purpose  of 
declaring  His  power :  so  also  now,  although 
some,  not  knowing  the  power  and  promise  of 
God,  may  oppose  their  own  salvation,  deeming 
it  impossible  for  God,  who  raises  up  the  dead, 
to  have  power  to  confer  upon  them  eternal  dura- 
tion, yet  the  scepticism  of  men  of  this  stamp 
shall  not  render  the  faithfulness  of  God  of  none 
effect. 

CHAP.  VI.  —  GOD  WILL  BESTOW  SALVATION  UPON 
THE  WHOLE  NATURE  OF  MAN,  CONSISTING  OF 
BODY  AND  SOUL  IN  CLOSE  UNION,  SINCE  THE 
WORD  TOOK  IT  UPON  HIM,  AND  ADORNED  IT 
WITH  THE  GIFTS  OF  THE  HOLY  SPIRIT,  OF  WHO.M 
OUR  BODIES  ARE,  AND  ARE  TERMED,  THE  TEM- 
PLES. 

I.  Now  God  shall  be  glorified  in  His  handi- 
work, fitting  it  so  as  to  be  conformable  to,  and 
modelled  after,  His  own  Son.  For  by  the  hands 
of  the  Father,  that  is,  by  the  Son  and  the  Holy 
Spirit,  man,  and  not  [merely]  a  part  of  man, 
was  made  in  the  likeness  of  God.  Now  the  soul 
and  the  spirit  are  certainly  a  pa}-t  of  the  man, 
but  certainly  not  the  man  ;  for  the  perfect  man 
consists  in  the  commingling  and  the  union  of 
the  soul  recei\ing  the  spirit  of  the  Father,  and 
the  admixture  of  that  fleshly  nature  which  was 
moulded  after  the  image  of  God.  For  this  rea- 
son does  the  apostle  declare,  "  We  speak  wisdom 
among  them  ^hat  are  perfect,"  ^  terming  those 
persons  "  perfect  "  who  have  received  the  Spirit 
of  God,  and  who  through  the  Spirit  of  God  do 
speak  in  all  languages,  as  he  used  Himself  also 
to  speak.  In  like  manner  we  do  also  hear? 
many  brethren  in  the  Church,  who  possess  pro- 
phetic gifts,  and  who  through  the  Spirit  speak 
all  kinds  of  languages,  and  bring  to  light  for  the 
general  benefit  the  hidden  things  of  men,  and 
declare  the  mysteries  of  God,  whom  also  the 
apostle  terms  "spiritual,"  they  being  spiritual 
because  they  partake  of  the  Spirit,  and  not  be- 
cause their  flesh  has  been  stripped  off"  and  taken 
away,  and  because  they  have  become  purely 
spiritual.     For  if  any  one   take  away  the  sub- 


5  Luke  xviii.  27. 

6  I  Cor.  ii.  6. 

7  The  old  Latin  has  "  audlvimus,"  have  heard. 


532 


IREN^US   AGAINST   HERESIES. 


stance  of  flesh,  that  is,  of  the  handiwork  [of 
God],  and  understand  that  which  is  purely  spir- 
itual, such  then  would  not  be  a  spiritual  man, 
but  would  be  the  spirit  of  a  man,  or  the  Spirit 
of  God.  But  when  the  spirit  here  blended  with 
the  soul  is  united  to  [God's]  handiwork,  the 
man  is  rendered  spiritual  and  perfect  because  of 
the  outpouring  of  the  Spirit,  and  this  is  he  who 
was  made  in  the  image  and  likeness  of  God. 
But  if  the  Spirit  be  wanting  to  the  soul,  he  who 
is  such  is  indeed  of  an  animal  nature,  and  being 
left  carnal,  shall  be  an  imperfect  being,  possess- 
ing indeed  the  image  [of  God]  in  his  formation 
{in  pl.ismate) ,  but  not  receiving  the  similitude 
through  the  Spirit ;  and  thus  is  this  being  imper- 
fect. Thus  also,  if  any  one  take  away  the  image 
and  set  aside  the  handiwork,  he  cannot  then 
understand  this  as  being  a  man,  but  as  either 
some  part  of  a  man,  as  I  have  already  said,  or 
as  something  else  than  a  man.  For  that  flesh 
which  has  been  moulded  is  not  a  perfect  man  in 
itself,  but  the  body  of  a  man,  and  part  of  a  man. 
Neither  is  the  soul  itself,  considered  apart  by 
itself,  the  man ;  but  it  is  the  soul  of  a  man,  and 
part  of  a  man.  Neither  is  the  spirit  a  man,  for 
it  is  called  the  spirit,  and  not  a  man ;  but  the 
commingHng  and  union  of  all  these  constitutes 
the  perfect  man.  And  for  this  cause  does  the 
apostle,  explaining  himself,  make  it  clear  that 
the  saved  man  is  a  complete  man  as  well  as  a 
spiritual  man ;  saying  tluis  in  the  first  Epistle 
to  the  Thessalonians,  "  Now  the  God  of  peace 
sanctify  you  perfect  (^perfecfos)  ;  and  may  your 
spirit,  and  soul,  and  body  be  preserved  whole 
without  complaint  to  the  coming  of  the  Lord 
Jesus  Christ."  '  Now  what  was  his  object  in 
praying  that  these  three  —  that  is,  soul,  body, 
and  spirit  —  might  be  preserved  to  the  coming 
of  the  Lord,  unless  he  was  aware  of  the  [future] 
reintegration  and  union  of  the  three,  and  [that 
they  should  be  heirs  of]  one  and  the  same  sal- 
vation? For  this  cause  also  he  declares  that 
those  are  "the  perfect"  who  present  unto  the 
Lord  the  three  [component  parts]  without  of- 
fence. Those,  then,  are  the  perfect  who  have 
had  the  Spirit  of  God  remaining  in  them,  and 
have  preserved  their  souls  and  bodies  blameless, 
holding  fast  the  faith  of  God,  that  is,  that  faith 
which  is  [directed]  towards  God,  and  maintain- 
ing righteous  dealings  with  respect  to  their 
neighbours. 

2.  Whence  also  he  says,  that  this  handiwork 
is  "  the  temple  of  God,"  thus  declaring  :  "  Know 
ye  not  that  ye  are  the  tem])le  of  (jod,  and  that 
the  Spiiit  of  God  dwelleth  in  you?  If  any  man, 
therefore,  will  defile  the  temple  of  God,  him  will 
God  destroy :  for  the  temple  of  God  is    holy, 


'  T  Thcss.  V.  23.  [I  have  before  referred  the  student  to  the 
"Biblical  Psychology"  of  Prof.  Dclitzsch  (translation),  T.  &  T. 
Clark,  Edinburgh,  1868.] 


which  [temple]  ye  are."  "^  Here  he  manifestly 
declares  the  body  to  be  the  temple  in  which  the 
Spirit  dwells.  As  also  the  Lord  speaks  in  refer- 
ence to  Himself,  "  Destroy  this  temi)le,  and  in 
three  days  I  will  raise  it  up.  He  spake  this, 
however,"  it  is  said,  "of  the  temple  of  His 
body."  3  And  not  only  does  he  (the  apostle) 
acknowledge  our  bodies  to  be  a  temple,  but  even 
the  temple  of  Christ,  saying  thus  to  the  Corinth- 
ians, "  Know  ye  not  that  your  bodies  are  mem- 
bers of  Christ?  Shall  I  then  take  the  members 
of  Christ,  and  make  them  the  members  of  an 
harlot?"-*  He  speaks  these  things,  not  in  ref- 
erence to  some  other  spiritual  man ;  for  a  being 
of  such  a  nature  could  have  nothing  to  do  with 
an  harlot :  but  he  declares  "  our  body,"  that 
is,  the  flesh  which  continues  in  sanctity  and 
purity,  to  be  "  the  members  of  Christ ;  "  but 
that  when  it  becomes  one  with  an  harlot,  it  be- 
comes the  members  of  an  harlot.  And  for  this 
reason  he  said,  "  If  any  man  defile  the  temple 
of  God,  him  will  God  destroy."  How  then  is 
it  not  the  utmost  blasphemy  to  allege,  that  the 
temple  of  God,  in  which  the  Spirit  of  the  Father 
dwells,  and  the  members  of  Christ,  do  not  par- 
take of  salvation,  but  are  reduced  to  perdition  ? 
Also,  that  our  bodies  are  raised  not  from  their 
own  substance,  but  by  the  power  of  God,  he 
says  to  the  Corinthians,  "  Now  the  body  is  not 
for  fornication,  but  for  the  Lord,  and  the  Lord 
for  the  body.  But  God  hath  both  raised  up  the 
Lord,  and  shall  raise  us  up  by  His  own  power."  s 

CHAP.  VII.  — INASMUCH  AS  CHRIST  DID  RISE  IN 
OUR  FLESH,  IT  FOLLOWS  THAT  WE  SHALL  P.E 
ALSO  RAISED  IN  THE  SAME  ;  SINCE  THE  RESUR- 
RECTION PROMISED  TO  US  SHOULD  NOT  BE  RE- 
FERRED TO  SPIRITS  NATUR.ALLY  IMMORTAL,  BUT 
TO    BODIES    IN   THEMSELVES    MORTAL. 

I.  In  the  same  manner,  therefore,  as  Christ 
did  rise  in  the  substance  of  flesh,  and  pointed 
out  to  His  disciples  the  mark  of  the  nails  and 
the  opening  in  His  side  ^  (now  these  are  the 
tokens  of  that  flesh  which  rose  from  the  dead), 
so  "shall  He  also,"  it  is  said,  "raise  us  up  by 
His  own  power."  ^  And  again  to  the  Romans 
he  says,  "  But  if  the  Spirit  of  Him  that  raised 
up  Jesus  from  the  dead  dwell  in  you.  He  that 
raised  up  Christ  from  the  dead  shall  also  quicken 
your  mortal  bodies."  ^  What,  then,  are  mortal 
bodies  ?  Can  they  be  souls  ?  Nay,  for  souls  are 
incorporeal  when  put  in  comparison  with  mor- 
tal bodies ;  for  God  "  breathed  into  the  face  of 
man  the  breath  of  life,  and  man  became  a  living 
soul."     Now  the  breath  of  life  is  an  incorporeal 

-  I  Cor.  iii.  16. 
3  John  ii.  19-21. 
*  I  Cor.  iii.  17. 

5  I  Cor.  vi.  13,  14. 

6  John  XX.  20,  25,  27. 
'  I  Cor.  vi.  14. 

5  Rom.  viii.  11. 


IREN^US   AGAINST   HERESIES. 


533 


thing.  And  certainly  they  cannot  maintain  that 
the  very  breath  of  Hfe  is  mortal.  Therefore 
David  says,  "  My  soul  also  shall  live  to  Him,"  ' 
just  as  if  its  substance  were  immortal.  Neither, 
on  the  other  hand,  can  they  say  that  the  spirit  is 
the  mortal  body.  What  therefore  is  there  left  to 
which  we  may  apply  the  term  "  mortal  body," 
unless  it  be  the  thing  that  was  moulded,  that  is, 
the  flesh,  of  which  it  is  also  said  that  God  will 
vivify  it?  For  this  it  is  which  dies  and  is  de- 
composed, but  not  the  soul  or  the  spirit.  For  to 
die  is  to  lose  vital  power,  and  to  become  hence- 
forth breathless,  inanimate,  and  devoid  of  motion, 
and  to  melt  away  into  those  [component  parts] 
from  which  also  it  derived  the  commencement 
of  [its]  substance.  But  this  event  happens 
neither  to  the  soul,  for  it  is  the  breath  of  life  ; 
nor  to  the  spirit,  for  the  spirit  is  simple  and  not 
composite,  so  that  it  cannot  be  decomposed, 
and  is  itself  the  life  of  those  who  receive  it.  We 
must  therefore  conclude  that  it  is  in  reference  to 
the  flesh  that  death  is  mentioned  ;  which  [flesh], 
after  the  soul's  departure,  becomes  breathless 
and  inanimate,  and  is  decomposed  gradually  into 
the  earth  from  which  it  was  taken.  This,  then, 
is  what  is  mortal.  And  it  is  this  of  which  he  also 
says,  "  He  shall  also  quicken  your  mortal  bodies." 
And  therefore  in  reference  to  it  he  says,  in  the 
first  [Epistle]  to  the  Corinthians:  "So  also  is 
the  resurrection  of  the  dead  :  it  is  sown  in  cor- 
ruption, it  rises  in  incorruption."  -  For  he  de- 
clares, "That  which  thou  sowest  cannot  be 
quickened,  unless  first  it  die."  3 

2.  But  what  is  that  which,  like  a  grain  of 
wheat,  is  sown  in  the  earth  and  decays,  unless  it 
be  the  bodies  which  are  laid  in  the  earth,  into 
which  seeds  are  also  cast?  And  for  this  reason 
he  said,  "  It  is  sown  in  dishonour,  it  rises  in 
glory."  ■♦  For  what  is  more  ignoble  than  dead 
flesh?  Or,  on  the  other  hand,  what  is  more 
glorious  than  the  same  when  it  arises  and  par- 
takes of  incorruption  ?  "  It  is  sown  in  weakness, 
it  is  raised  in  power :  "  s  in  its  own  weakness 
certainly,  because  since  it  is  earth  it  goes  to  earth  ; 
but  [it  is  quickened]  by  the  power  of  God,  who 
raises  it  from  the  dead.  "  It  is  sown  an  animal 
body,  it  rises  a  spiritual  body."  ^  He  has  taught, 
beyond  all  doubt,  that  such  language  was  not 
used  by  him,  either  with  reference  to  the  soul  or 
to  the  spirit,  but  to  bodies  that  have  become 
corpses.  For  these  are  animal  bodies,  that  is, 
[bodies]  which  partake  of  life,  which  when  they 
have  lost,  they  succumb  to  death  ;  then,  rising 
through  the  Spirit's  instrumentality,  they  become 
spiritual  bodies,  so  that  by  the  Spirit  they  pos- 


'  Ps.  xxii.  31,  LXX. 
^  I  Cor.  XV.  42. 
3  I  Cor.  XV.  36. 
*  I  Cor.  XV.  43. 
5  I  Cor.  XV.  43. 
*>  I  Cor.  XV.  44. 


sess  a  perpetual  life.  "  For  now,"  he  says,  "  we 
know  in  part,  and  we  prophesy  in  part,  but  tlien 
face  to  face."  7  And  this  it  is  which  has  been 
said  also  by  Peter  :  "  Whom  having  not  seen,  ye 
love  ;  in  whom  now  also,  not  seeing,  ye  believe  ; 
and  believing,  ye  shall  rejoice  with  joy  unspeak- 
ble."^  For  our  face  shall  see  the  face  of  the 
Lord,^  and  shall  rejoice  with  joy  unspeakable, 
—  that  is  to  say,  when  it  shall  behukl  its  own 
Delight. 

CHAP.     VIII.  THE     GIFTS      OF     THE      HOLY     SPIRIT 

WHICH  WE  RECEIVE  PREPARE  US  FOR  INCOR- 
RUFriON,  RENDER  US  SPIRITUAL,  AND  SEPARATE 
US  FROM  CARNAL  MEN.  THESE  TWO  CLASSES 
ARE  SIGNIFIED  BY  THE  CLEAN  AND  UNCLEAN 
ANIMALS    IN   THE   LEGAL   DISPENSATION. 

I.  But  we  do  now  receive  a  certain  portion  of 
His  Spirit,  tending  towards  perfection,  and  pre- 
paring us  for  incorruption,  being  little  by  little 
accustomed  to  receive  and  bear  God  ;  which  also 
the  apostle  terms  "  an  earnest,"  that  is,  a  part  of 
the  honour  which  has  been  promised  us  by  God, 
where  he  says  in  the  Epistle  to  the  Ephesians, 
"  In  which  ye  also,  having  heard  the  word  of 
truth,  the  Gospel  of  your  salvation,  believing  in 
which  ye  have  been  sealed  with  the  Holy  Spirit 
of  promise,  which  is  the  earnest  of  our  inherit- 
ance." '°  This  earnest,  therefore,  thus  dwelling 
in  us,  renders  us  spiritual  even  now,  and  the 
mortal  is  swallowed  up  by  immortality."  "  For 
ye,"  he  declares,  "  are  not  in  the  flesh,  but  in 
the  Spirit,  if  so  be  that  the  Spirit  of  God  dwell  in 
you."  '^  This,  however,  does  not  take  place  by  a 
casting  away  of  the  flesh,  but  by  the  impartation 
of  the  Spirit.  For  those  to  whom  he  was  writing 
were  not  without  flesh,  but  they  were  those  who 
had  received  the  Spirit  of  God,  "  by  which  we 
cry,  Abba,  Father."  '3  If  therefore,  at  the  present 
time,  having  the  earnest,  we  do  cry,  "Abba, 
Father,"  what  shall  it  be  when,  on  rising  again, 
we  behold  Him  face  to  face ;  when  all  the 
members  shall  burst  out  into  a  continuous  hymn 
of  triumph,  glorifying  Him  who  raised  them  from 
the  dead,  and  gave  the  gift  of  eternal  life  ?  Foi 
if  the  earnest,  gathering  man  into  itself,  does 
e\en  now  cause  him  to  cry,  " Abba,  Father," 
what  shall  the  complete  grace  of  the  Spirit  effect, 
which  shall  be  given  to  men  by  God  ?  It  will 
render  us  like  unto  Him,  and  accomplish  the 
will '+  of  the  Father  ;  for  it  shall  make  man  after 
the  image  and  likeness  of  God. 


7  I  Cor.  xiii.  g,  12. 

8  I  Pet.  i.  8. 

9  Grabe,  Massuet,  ar\d  Stieren  prefer  to  read,  "the  face  of  the 
living  God;  "  w'lile  Harvey  adopts  the  above,  reading  merely  "Do- 
mini," and  not  "  Dei  vivi." 

'°  Eph.  i.  13,  etc. 
"  2  Cor.  V.  4. 
'-  Rom.  viii.  9. 
■3  Rom.  viii   15. 

''»  This  is  adopting  Harvey's  emendation  of  "  voluntatem "  for 
"  voluntate." 


534 


IRENyEUS    AGAINST    HERESIES. 


2.  Those  persons,  then,  who  possess  the  ear- 
nest of  the  Spirit,  and  who  are  not  enslaved  by 
the  lusts  of  the  flesh,  but  are  subject  to  the  Spirit, 
and  who  in  all  things  walk  according  to  the  light 
of  reason,  does  the  apostle  properly  term  "spirit- 
ual," because  the  Spirit  of  God  dwells  in  them. 
Now,  spiritual  men  shall  not  be  incorporeal 
spirits ;  but  our  substance,  that  is,  the  union  of 
flesh  and  spirit,  receiving  the  Spirit  .  of  God, 
makes  up  the  spiritual  man.  But  those  who  do 
indeed  reject  the  Spirit's  counsel,  and  are  the 
slaves  of  fleshly  lusts,  and  lead  lives  contrary  to 
reason,  and  who,  Avithout  restraint,  plunge  head- 
long into  their  own  desires,  having  no  longing 
after  the  Divine  Spirit,  do  live  after  the  manner 
of  swine  and  of  dogs;  these  men,  [I  say],  does 
the  apostle  very  properly  term  "  carnal,"  because 
they  have  no  thought  of  anything  else  except 
carnal  things. 

3.  For  the  same  reason,  too,  do  the  prophets 
compare  them  to  irrational  animals,  on  account 
of  the  irrationality  of  their  conduct,  saying,  "They 
have  become  as  horses  raging  for  the  females ; 
each  one  of  them  neighing  after  his  neighbour's 
wife."  '  And  again,  "  Man,  when  he  was  in  hon- 
our, was  made  like  unto  cattle."  ^  This  denotes 
tliat,  for  his  own  fault,  he  is  likened  to  cattle,  by 
rivalling  their  irrational  life.  And  we  also,  as  the 
custom  is,  do  designate  men  of  this  stamp  as 
cattle  and  irrational  beasts. 

4.  Now  the  law  has  figuratively  predicted  all 
these,  delineating  man  by  the  [various]  animals  :  ^ 
whatsoever  of  these,  says  [the  Scripture],  have  a 
double  hoof  and  ruminate,  it  proclaims  as  clean  ; 
but  whatsoever  of  them  do  not  possess  one  or 
other  of  these  [properties],  it  sets  aside  by 
themselves  as  unclean.  Who  then  are  the  clean? 
Those  who  make  their  way  by  faith  steadily 
towards  the  Father  and  the  Son ;  for  this  is  de- 
noted by  the  steadiness  of  those  which  divide 
the  hoof ;  and  they  meditate  day  and  night  upon 
the  words  of  God,+  that  they  may  be  adorned 
with  good  works  :  for  this  is  the  meaning  of  the 
ruminants.  The  unclean,  however,  are  those 
which  do  neither  divide  the  hoof  nor  ruminate  ; 
that  is,  those  persons  who  have  neither  faith  in 
God,  nor  do  meditate  on  His  words  :  and  such 
is  the  abomination  of  the  Gentiles.  But  as  to 
those  animals  which  do  indeed  chew  the  cud, 
but  have  not  the  double  hoof,  and  are  themselves 
unclean,  we  have  in  them  a  figurative  description 
of  the  Jews,  who  certainly  have  the  words  of  God 
in  their  mouth,  but  who  do  not  fix  their  rooted 
stedfastness  in  the  Father  and  in  the  Son  ;  where- 
fore they  are  an  unstable  generation.  For  those 
animals  which  have  the  hoof  all   in  one   piece 


'  Jer.  V.  3. 

2  Ps.  xlix.  20. 

3  \jcy.  xi.  2;   Dcut.  xiv.  3,  etc. 
■♦  Ps.  i.  2. 


easily  slip ;  but  those  which  have  it  divided  are 
more  sure-footed,  their  cleft  hoofs  succeeding 
each  other  as  they  advance,  and  the  one  hoof 
supporting  the  other.  In  like  inanner,  too,  those 
are  unclean  which  have  the  double  hoof  but  do 
not  ruminate  :  this  is  plainly  an  indication  of  all 
heretics,  and  of  those  who  do  not  meditate  on 
the  words  of  God,  neither  are  adorned  with  works 
of  righteousness ;  to  whom  also  the  lyord  says, 
"  Why  call  ye  Me  Lord,  Lord,  and  do  not  the 
things  which  I  say  to  you?  "  s  For  men  of  this 
stamp  do  indeed  say  that  they  believe  in  the 
Father  and  the  Son,  but  they  never  meditate  as 
they  should  upon  the  things  of  God,  neither  are 
they  adorned  with  works  of  righteousness  ;  but, 
as  I  have  already  observed,  they  have  adopted 
the  lives  of  swine  and  of  dogs,  giving  themselves 
over  to  filthiness,  to  gluttony,  and  recklessness 
of  all  sorts.  Justly,  therefore,  did  the  apostle 
call  all  such  "  carnal  "  and  "  animal,"  ^  —  [all 
those,  namely],  who  through  their  own  unbelief 
and  luxury  do  not  receive  the  Divine  Spirit,  and 
in  their  various  phases  cast  out  from  themselves 
the  life-giving  Word,  and  walk  stupidly  after  their 
own  lusts  :  the  prophets,  too,  spake  of  them  as 
beasts  of  burden  and  wild  beasts ;  custom  like- 
wise has  viewed  them  in  the  light  of  cattle  and 
irrational  creatures  ;  and  the  law  has  pronounced 
them  unclean. 


CHAP.      IX. SHOWING      HOW    THAT      PASSAGE      OF 

THE  APOSTLE  WHICH  THE  HERETICS  PERVERT, 
SHOULD  BE  UNDERSTOOD  ;  VIZ.,  "  FLESH  AND 
BLOOD  SHALL  NOT  POSSESS  THE  KINGDOM  OF 
GOD." 

I.  Among  the  other  [truths]  proclaimed  by 
the  apostle,  there  is  also  this  one,  "  That  flesh 
and  blood  cannot  inherit  the  kingdom  of  God."  ^ 
This  is  [the  passage]  which  is  adduced  by  all 
the  hereti(^in  support  of  their  folly,  with  an 
attempt  to  annoy  us,  and  to  point  out  that  the 
handiwork  of  God  is  not  saved.  They  do  not 
take  this  fact  into  consideration,  that  there  are 
three  things  out  of  which,  as  I  have  shown,  the 
complete  man  is  composed  —  flesh,  soul,  and 
spirit.  One  of  these  does  indeed  preserve  and 
fashion  [the  man]  —  this  is  the  spirit ;  while  as 
to  another  it  is  united  and  formed  —  that  is  the 
flesh  ;  then  [comes]  that  which  is  between  these 
two  —  that  is  the  soul,  which  sometimes  indeed, 
when  it  follows  the  spirit,  is  raised  up  by  it,  but 
sometimes  it  sympathizes  with  the  flesh,  and  falls 
into  carnal  lusts.  Those  then,  as  many  as  they 
be,  who  have  not  that  which  saves  and  forms 
[us]  into  life  [eternal],  shall  be,  and  shall  be 
called,  [mere]  flesh  and  blood  ;  for  these  are  they 


5  Luke  vi.  46. 

<>  I  Cor.  ii.  14,  iii.  i,  etc. 

7  I  Cor.  XV.  50. 


IREN/EUS    AGAINST    HERESIES. 


535 


who  have  not  the  Spirit  of  God  in  themselves. 
Wherefore  men  of  this  stamp  are  spoken  of  by 
the  Lord  as  "  dead ;  "  for,  says  He,  "  Let  the 
dead  bury  their  dead,"  '  because  they  have  not 
the  Spirit  which  quickens  man. 

2.  On  the  other  hand,  as  many  as  fear  God 
and  trust  in  His  Son's  advent,  and  who  through 
faith  do  estabhsh  the  Spirit  of  God  in  their 
hearts,  —  such  men  as  these  shall  be  properly 
called  both  "  pure,"  and  "  spiritual,"  and  "  those 
living  to  God,"  because  they  possess  the  Spirit 
of  the  Father,  who  purifies  man,  and  raises  him 
up  to  the  life  of  God.  For  as  the  Lord  has  testi- 
fied that  "  the  flesh  is  weak,"  so  [does  He  also 
say]  that  "  the  spirit  is  willing."  ^  For  this  latter 
is  capable  of  working  out  its  own  suggestions. 
If,  therefore,  any  one  admix  the  ready  inclina- 
tion of  the  Spirit  to  be,  as  it  were,  a  stimulus  to 
the  infirmity  of  the  flesh,  it  inevitably  follows 
that  what  is  strong  will  prevail  over  the  weak,  so 
that  the  weakness  of  the  flesh  will  be  absorbed 
by  the  strength  of  the  Spirit ;  and  that  the  man 
in  whom  this  takes  place  cannot  in  that  case 
be  carnal,  but  spiritual,  because  of  the  fellow- 
ship of  the  Spirit.  Thus  it  is,  therefore,  that 
the  martyrs  bear  their  witness,  and  despise 
death,  not  after  the  infirmity  of  the  flesh,  but 
because  of  the  readiness  of  the  Spirit.  For 
when  the  infirmity  of  the  flesh  is  absorbed,  it 
exhibits  the  Spirit  as  powerful ;  and  again,  when 
the  Spirit  absorbs  the  weakness  [of  the  flesh], 
it  possesses  the  flesh  as  an  inheritance  in  itself, 
and  from  both  of  these  is  formed  a  living  man, 
—  living,  indeed,  because  he  partakes  of  the 
Spirit,  but  man,  because  of  the  substance  of 
flesh. 

3.  The  flesh,  therefore,  when  destitute  of  the 
Spirit  of  God,  is  dead,  not  having  life,  and  can- 
not possess  the  kingdom  of  God  :  [it  is  as]  irra- 
tional blood,  like  water  poured  out  upon  the 
ground.  And  therefore  he  says,  "  As  is  the 
earthy,  such  are  they  that  are  earthy."  ^  But 
where  the  Spirit  of  the  Father  is,  there  is  a  liv- 
ing man  ;  [there  is]  the  rational  blood  preserved 
by  God  for  the  avenging  [of  those  that  shed  it]  ; 
[there  is]  the  flesh  possessed  by  the  Spirit,  for- 
getful indeed  of  what  belongs  to  it,  and  adopting 
the  quality  of  the  Spirit,  being  made  conforma- 
ble to  the  Word  of  God.  And  on  this  account 
he  (the  apostle)  declares,  "  As  we  have  borne 
the  image  of  him  who  is  of  the  earth,  we  shall 
also  bear  the  image  of  Him  who  is  from  heaven."  ■♦ 
What,  therefore,  is  the  earthly?  That  which  was 
fashioned.  And  what  is  the  heavenly?  The 
Spirit.  As  therefore  he  says,  when  we  were 
destitute  of  the  celestial  Spirit,   we  walked  in 


Luke  X.  60. 

2  Matt.  xxvi.  41. 

3  I  Cor.  XV.  48. 
*  I  Cor.  XV.  49. 


former  times  in  the  oldness  of  the  flesh,  not 
obeying  God  ;  so  now  let  us,  receiving  the  Spirit, 
walk  in  newness  of  life,  obeying  God.  Inas- 
much, therefore,  as  without  the  Spirit  of  God  we 
cannot  be  saved,  the  apostle  exhorts  us  through 
faith  and  chaste  conversation  to  preserve  the 
Spirit  of  God,  lest,  having  become  non-partici- 
pators of  the  Divine  Spirit,  we  lose  the  kingdom 
of  heaven  ;  and  he  exclaims,  that  flesh  in  itself, 
and  blood,  cannot  possess  the  kingdom  of 
God. 

4.  If,  however,  we  must  speak  strictly,  [we 
would  say  that]  the  flesh  does  not  inherit,  but  is 
inherited ;  as  also  the  Lord  declares,  "  Blessed 
are  the  meek,  for  they  shall  possess  the  earth  by 
inheritance  ;  "  5  as  if  in  the  [future]  kingdom, 
the  earth,  from  whence  exists  the  substance  of 
our  flesh,  is  to  be  possessed  by  inheritance. 
This  is  the  reason  for  His  wishing  the  temple 
(i.e.,  the  flesh)  to  be  clean,  that  the  Spirit  of 
God  may  take  delight  therein,  as  a  bridegroom 
with  a  bride.  As,  therefore,  the  bride  cannot 
[be  said]  to  wed,  but  to  be  wedded,  when  the 
bridegroom  comes  and  takes  her,  so  also  the 
flesh  cannot  by  itself  possess  the  kingdom  of 
God  by  inheritance  ;  but  it  can  be  taken  for  an 
inheritance  into  the  kingdom  of  God.  For  a 
living  person  inherits  the  goods  of  the  deceased  ; 
and  it  is  one  thing  to  inherit,  another  to  be  in- 
herited. The  former  rules,  and  exercises  power 
over,  and  orders  the  things  inherited  at  his  will ; 
but  the  latter  things  are  in  a  state  of  subjection, 
are  under  order,  and  are  ruled  over  by  him  who 
has  obtained  the  inheritance.  What,  therefore, 
is  it  that  lives?  The  Spirit  of  God,  doubtless. 
What,  again,  are  the  possessions  of  the  deceased  ? 
The  various  parts  of  the  man,  surely,  which  rot 
in  the  earth.  But  these  are  inherited  by  the 
Spirit  when  they  are  translated  into  the  kingdom 
of  heaven.  For  this  cause,  too,  did  Christ  die, 
that  the  Gospel  covenant  being  manifested  and 
known  to  the  whole  world,  might  in  the  first 
place  set  free  His  slaves ;  and  then  afterwards, 
as  I  have  already  shown,  might  constitute  them 
heirs  of  His  property,  when  the  Spirit  possesses 
them  by  inheritance.  For  he  who  lives  inherits, 
but  the  flesh  is  inherited.  In  order  that  we 
may  not  lose  life  by  losing  that  Spirit  which 
possesses  us,  the  apostle,  exhorting  us  to  the 
communion  of  the  Spirit,  has  said,  according  to 
reason,  in  those  words  already  quoted,  "That 
flesh  and  blood  cannot  inherit  the  kingdom  of 
God."  Just  as  if  he  were  to  say,  "  Do  not  err ; 
for  unless  the  Word  of  God  dwell  with,  and  the 
Spirit  of  the  Father  be  in  you,  and  if  ye  shall  live 
frivolously  and  carelessly  as  if  ye  were  this  only, 
viz.,  mere  flesh  and  blood,  ye  cannot  inherit  the 
kingdom  of  God." 


5  Matt.  V.  ■;. 


536 


IREN^US    AGAINST   HERESIES. 


CHAP.    X. BY   A    COMPARISON    DRAWN    FROM    THE 

WILD  OLIVE-TREE,  WHOSE  QUALITY  BUT  NOT 
WHOSE  NATURE  IS  CHANGED  BY  CRAFTING,  HE 
PROVES  MORE  IMPORTANT  THINGS  ;  HE  POINTS 
OUT  ALSO  THAT  MAN  WITHOUT  THE  SPIRIT  IS 
NOT  CAPABLE  OF  BRINGING  FORTH  FRUIT,  OR 
OF   INHERITING   THE    KINGDOM    OF    GOD. 

1.  This  truth,  therefore,  [he  declares],  in  or- 
der that  we  may  not  reject  the  engrafting  of  the 
Spirit  while  pampering  the  flesh.  "  But  thou, 
being  a  wild  olive-tree,"  he  says,  "  hast  been 
grafted  into  the  good  olive-tree,  and  been  made 
a  partaker  of  the  fatness  of  the  olive-tree."  ' 
As,  therefore,  when  the  wild  olive  has  been  en- 
grafted, if  it  remain  in  its  former  condition,  viz., 
a  wild  olive,  it  is  "  cut  off,  and  cast  into  the 
fire  ;  "  ^  but  if  it  takes  kindly  to  the  graft,  and  is 
changed  into  the  good  olive-tree,  it  becomes  a 
fruit-bearing  ohve,  planted,  as  it  were,  in  a  king's 
park  (^paradiso)  :  so  likewise  men,  if  they  do 
truly  progress  by  faith  towards  better  things, 
and  receive  the  Spirit  of  God,  and  bring  forth 
the  fruit  thereof,  shall  be  spiritual,  as  being 
planted  in  the  paradise  of  God.  But  if  they 
cast  out  the  Spirit,  and  remain  in  their  former 
condition,  desirous  of  being  of  the  flesh  rather 
than  of  the  Spirit,  then  it  is  very  justly  said  with 
regard  to  men  of  this  stamp,  "  That  flesh  and 
blood  shall  not  inherit  the  kingdom  of  God  ;  "  ^ 
just  as  if  any  one  were  to  say  that  the  wild  olive 
is  not  received  into  the  paradise  of  God.  Ad- 
mirably therefore  does  the  apostle  exhibit  our 
nature,  and  God's  universal  appointment,  in  his 
discourse  about  flesh  and  blood  and  the  wild 
olive.  For  as  the  good  olive,  if  neglected  for  a 
certain  time,  if  left  to  grow  wild  and  to  run  to 
wood,  does  itself  become  a  wild  olive  ;  or  again,  if 
the  wild  olive  be  carefully  tended  and  grafted,  it 
naturally  reverts  to  its  former  fruit-bearing  con- 
dition :  so  men  also,  when  they  become  careless, 
and  bring  forth  for  fruit  the  lusts  of  the  flesh  like 
woody  produce,  are  rendered,  by  their  own  fault, 
unfruitful  in  righteousness.  For  when  men  sleep, 
the  enemy  sows  the  material  of  tares  ;  ■»  and  for 
this  cause  did  the  Lord  command  His  disciples 
to  be  on  the  watch. 5  And  again,  those  persons 
who  are  not  bringing  forth  the  fruits  of  righteous- 
ness, and  are,  as  it  were,  covered  over  and  lost 
among  brambles,  if  they  use  diligence,  and  re- 
ceive the  word  of  God  as  a  graft,^  arrive  at  the 
pristine  nature  of  man  —  that  which  was  created 
after  the  image  and  likeness  of  God. 

2.  But  as  the  engrafted  wild  olive  does  not 
certainly  lose  the  substance  of  its  wood,  but 
changes   the   quality  of  its   fruit,  and   receives 


'  Rom.  xi.  17. 

^  Matt.  vii.  19. 

3  I  Cor.  XV.  50. 

■*  Matt.  xiii.  25. 

5  Matt.  xxiv.  42,  XXV.  13;  Mark  xiii.  33. 

*  Jas-  i.  21. 


another  name,  being  now  not  a  wild  olive,  but 
a  fruit-bearing  olive,  and  is  called  so ;  so  also, 
when  man  is  grafted  in  by  faith  and  receives 
the  Spirit  of  God,  he  certainly  does  not  lo.se 
the  substance  of  flesh,  but  changes  the  quality 
of  the  fruit  [brought  forth,  i.e.,]  of  his  works, 
and  receives  another  name,^  showing  that  he  has 
become  changed  for  the  better,  being  now  not 
[mere]  flesh  and  blood,  but  a  spiritual  man,  and 
is  called  such.  Then,  again,  as  the  wild  olive, 
if  it  be  not  grafted  in,  remains  useless  to  its  lord 
because  of  its  woody  quality,  and  is  cut  down 
as  a  tree  bearing  no  fruit,  and  cast  into  the  fire ; 
so  also  man,  if  he  does  not  receive  through  faith 
the  engrafting  of  the  Spirit,  remains  in  his  old 
condition,  and  being  [mere]  flesh  and  blood, 
he  cannot  inherit  the  kingdom  of  God.  Rightly 
therefore  does  the  apostle  declare,  "  Flesh  and 
blood  cannot  inherit  the  kingdom  of  God ;  "  ^ 
and,  "  Those  who  are  in  the  flesh  cannot  please 
God  :  "  9  not  repudiating  [by  these  words]  the 
substance  of  flesh,  but  showing  that  into  it  the 
Spirit  must  be  infused. '°  And  for  this  reason, 
he  says,  "  This  mortal  must  put  on  immortality, 
and  this  corruptible  must  put  on  incorruption."  " 
And  again  he  declares,  "  But  ye  are  not  in  the 
flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit 
of  God  dwell  in  you."  '^  He  sets  this  forth  still 
more  plainly,  where  he  says,  "  The  body  indeed 
is  dead,  because  of  sin ;  but  the  Spirit  is  life, 
because  of  righteousness.  But  if  the  Spirit  of 
Him  who  raised  up  Jesus  from  the  dead  dwell 
in  you.  He  that  raised  up  Christ  from  the  dead 
shall  also  quicken  your  mortal  bodies,  because 
of  His  Spirit  dwelling  in  you."  '^  And  again  he 
says,  in  the  Epistle  to  the  Romans,  "  For  if  ye 
live  after  the  flesh,  ye  shall  die."  '•♦  [Now  by 
these  words]  he  does  not  prohibit  them  from 
living  their  lives  in  the  flesh,  for  he  was  himself 
in  the  flesh  when  he  wrote  to  them ;  but  he  cuts 
away  the  lusts  of  the  flesh,  those  which  bring 
death  upon  a  man.  And  for  this  reason  he  says 
in  continuation,  "  But  if  ye  through  the  Spirit 
do  mortify  the  works  of  the  flesh,  ye  shall  live. 
For  whosoever  are  led  by  the  Spirit  of  God, 
these  are  the  sons  of  God." 

CHAP.  XI. TREATS  UPON  THE  ACTIONS  OF  CAR- 
NAL AND  OF  SPIRITUAL  PERSONS;  ALSO,  THAT 
THE  SPIRITUAL  CLEANSING  IS  NOT  TO  BE  RE- 
FERRED TO  THE  SUBSTANCE  OF  OUR  BODIES, 
BUT  TO   THE   MANNER   OF   OUR   FORMER   LIFE. 

I.   [The     apostle],    foreseeing     the    wicked 
speeches  of  unbelievers,  has  particularized  the 


7  Rev.  ii.  17. 

8  I  Cor.  XV.  50. 

9  Rom.  viii.  8. 

'°  The  Latin  has,  "  scd  infusionem  Spiritus  attrahens." 

"  I  Cor.  XV.  53. 

'^  Rom.  viii.  9. 

'3  Rom.  viii.  10,  etc. 

'■♦  Rom.  viii.  ij. 


IREN^EUS   AGAINST   HERESIES. 


537 


works  which  he  terms  carnal ;  and  he  explains 
himself,  lest  any  room  for  doubt  be  left  to  those 
who  do  dishonestly  pervert  his  meaning,  thus 
saying  in  the  l4)istle  to  the  dalatians  :  "  Now 
the  works  of  the  flesh  are  manifest,  which  are  : 
adulteries,  fornications,  iincleanness,  luxurious- 
ness,  idolatries,  witchcrafts,'  hatreds,  contentions, 
jealousies,  wraths,  emulations,  animosities,  irri- 
table speeches,  dissensions,  heresies,  envyings, 
drunkenness,  carousings,  and  such  like  ;  of  which 
I  warn  you,  as  also  I  have  warned  you,  that  they 
who  do  such  things  shall  not  inherit  the  king- 
dom of  God."  ^  Thus  does  he  point  out  to  his 
hearers  in  a  more  explicit  manner  what  it  is  [he 
means  when  he  declares],  "Flesh  and  blood 
shall  not  inherit  the  kingdom  of  God."  For 
they  who  do  these  things,  since  they  do  indeed 
walk  after  the  flesh,  have  not  the  power  of  living 
unto  God.  And  then,  again,  he  proceeds  to  tell 
us  the  spiritual  actions  which  vivify  a  man,  that 
is,  the  engrafting  of  the  Spirit ;  thus  saying,  "  But 
the  fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
suffering,  goodness,  benignity,  faith,  meekness, 
continence,  chastity :  against  these  there  is  no 
law."  3  As,  therefore,  he  who  has  gone  forward 
to  the  better  things,  and  has  brought  forth  the 
fruit  of  the  Spirit,  is  saved  altogether  because 
of  the  communion  of  the  Spirit ;  so  also  he  who 
has  continued  in  the  aforesaid  works  of  the 
flesh,  being  truly  reckoned  as  carnal,  because  he 
did  not  receive  the  Spirit  of  God,  shall  not  have 
power  to  inherit  the  kingdom  of  heaven.  As, 
again,  the  same  apostle  testifies,  saying  to  the 
Corinthians,  "  Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God?  Do  not 
err,"  he  says  :  "  neither  fornicators,  nor  idola- 
ters, nor  adulterers,  nor  effeminate,  nor  abusers 
of  themselves  with  mankind,  nor  thieves,  nor 
covetous,  nor  revilers,  nor  rapacious  persons, 
shall  inherit  the  kingdom  of  God.  And  these 
ye  indeed  have  been ;  but  ye  have  been  washed, 
but  ye  have  been  sanctified,  but  ye  have  been 
justified  in  the  name  of  the  Lord  Jesus  Christ, 
and  in  the  Spirit  of  our  God."'*  He  shows  in 
the  clearest  manner  through  what  things  it  is 
that  man  goes  to  destruction,  if  he  has  contin- 
ued to  live  after  the  flesh  ;  and  then,  on  the 
other  hand,  [he  points  out]  through  what  things 
he  is  saved.  Now  he  says  that  the  things  which 
save  are  the  name  of  our  Lord  Jesus  Christ,  and 
the  Spirit  of  our  God. 

2.  Since,  therefore,  in  that  passage  he  re- 
counts those  works  of  the  flesh  which  are  without 
the  Spirit,  which  bring  death  [upon  their  doers], 
he  exclaimed  at  the  end  of  his  Epistle,  in  ac- 
cordance with  what  he    had   already  declared, 


'  Or,  "  poisonings." 
^  Gal.  V.  19,  etc. 
3  Gal.  V.  22. 
*  I  Cor.  vi.  9-1 1. 


"  And  as  we  have  borne  the  image  of  him  who 
is  of  the  earth,  we  shall  also  bear  the  image  of 
Him  who  is  from  hea\en.  For  this  I  say, 
brethren,  that  flesh  and  blood  cannot  inherit  the 
kingdom  of  God."  5  Now  this  which  he  says, 
"  as  we  have  borne  the  image  of  him  who  is  of 
the  earth,"  is  analogous  to  what  has  been  de- 
clared, "  And  such  indeed  ye  were ;  but  ye 
have  been  washed,  but  ye  have  been  sanctified, 
but  ye  have  been  justified  in  the  name  of  our 
Lord  Jesus  Christ,  and  in  the  Spirit  of  our  God." 
When,  therefore,  did  we  beaf  the  image  of  him 
who  is  of  the  earth?  Doubtless  it  was  when 
those  actions  spoken  of  as  "  works  of  the  flesh  " 
used  to  be  wrought  in  us.  And  then,  again, 
when  [do  we  bear]  the  image  of  the  heavenly? 
Doubtless  when  he  says,  "  Ye  have  been  washed," 
believing  in  the  name  of  the  Lord,  and  receiv- 
ing His  Spirit.  Now  we  have  washed  away, 
not  the  substance  of  our  body,  nor  the  image  of 
our  [primary]  formation,  but  the  former  vain 
conversation.  In  these  members,  therefore,  in 
which  we  were  going  to  destruction  by  working 
the  works  of  corruption,  in  these  very  members 
are  we  made  alive  by  working  the  works  of  the 
Spirit. 

CHAP.    XII. OF    THE    DIFFERENCE    BETWEEX    LIFE 

AND  DEATH  ;  OF  THE  BREATH  OF  LIFE  AND  THE 
VIVIFYING  SPIRIT  :  ALSO  HOW  IT  IS  THAT  THE 
SUBSTANCE  OF  FLESH  REVIVES  WHICH  ONCE  WAS 
DEAD. 

1 .  For  as  the  flesh  is  capable  of  corruption, 
so  is  it  also  of  incorruption ;  and  as  it  is  of 
death,  so  is  it  also  of  life.  These  two  do  mutu- 
ally give  way  to  each  other ;  and  both  cannot 
remain  in  the  same  place,  but  one  is  driven  out 
by  the  other,  and  the  presence  of  the  one  de- 
stroys that  of  the  other.  If,  then,  when  death 
takes  possession  of  a  man,  it  drives  life  away 
from  him,  and  proves  him  to  be  dead,  much 
more  does  life,  when  it  has  obtained  power  over 
the  man,  drive  out  death,  and  restore  him  as 
living  unto  God.  For  if  death  brings  mortality, 
why  should  not  life,  when  it  comes,  vi\ify  man? 
Just  as  Esaias  the  prophet  says,  "  Death  de- 
voured when  it  had  prevailed."  ^  And  again, 
"  God  has  wiped  away  every  tear  from  every 
face."  Thus  that  former  life  is  expelled,  be- 
cause it  was  not  given  by  the  Spirit,  but  by  the 
breath. 

2.  For  the  breath  of  life,  which  also  rendered 
man  an  animated  being,  is  one  thing,  and  the 
vivifying  Spirit  another,  which  also  caused  him 
to  become  spiritual.  And  for  this  reason  Isaiah 
said,  "  Thus  saith  the  Lord,  who  made  heaven 
and  established  it,  who  founded  the  earth  and 
the  things  therein,  and  gave  breath  to  the  people 


5  1  Cor.  XV.  49,  etc. 

6  Isa.  XXV.  8,  LXX. 


538 


IREN^US    AGAINST    HERESIES. 


upon  it,  and  Spirit  to  those  walking  upon  it ;  "  ' 
thus  telling  us  that  breath  is  indeed  given  in 
common  to  all  people  upon  earth,  but  that  the 
Spirit  is  theirs  alone  who  tread  down  earthly 
desires.  And  therefore  Isaiah  himself,  distin- 
guishing the  things  already  mentioned,  again 
exclaims,  "  For  the  Spirit  shall  go  forth  from 
Me,  and  I  have  made  every  breath."  ^  Thus 
does  he  attribute  the  Spirit  as  peculiar  to  God, 
which  in  the  last  times  He  pours  forth  upon  the 
human  race  by  the  adoption  of  sons ;  but  [he 
shows]  that  breath  was  common  throughout  the 
creation,  and  points  it  out  as  something  created. 
Now  what  has  been  made  is  a  different  thing 
from  him  who  makes  it.  The  breath,  then,  is 
temporal,  but  the  Spirit  eternal.  The  breath, 
too,  increases  [in  strength]  for  a  short  period, 
and  continues  for  a  certain  time ;  after  that  it 
takes  its  departure,  leaving  its  former  abode 
destitute  of  breath.  But  when  the  Spirit  per- 
vades the  man  within  and  without,  inasmuch  as 
it  continues  there,  it  never  leaves  him.  "  But 
that  is  not  first  which  is  spiritual,"  says  the 
apostle,  speaking  this  as  if  with  reference  to  us 
human  beings  ;  "  but  that  is  first  which  is  ani- 
mal, afterwards  that  which  is  spiritual,"  3  in  ac- 
cordance with  reason.  For  there  had  been  a 
necessity  that,  in  the  first  place,  a  human  being 
should  be  fashioned,  and  that  what  was  fashioned 
should  receive  the  soul ;  afterwards  that  it  should 
thus  receive  the  communion  of  the  Spirit. 
Wherefore  also  "  the  first  Adam  was  made  "  by 
the  Lord  "  a  living  soul,  the  second  Adam  a 
quickening  spirit."  ^  As,  then,  he  who  was 
made  a  living  soul  forfeited  life  when  he  turned 
aside  to  what  was  evil,  so,  on  the  other  hand, 
the  same  individual,  when  he  reverts  to  what  is 
good,  and  receives  the  quickening  Spirit,  shall 
find  life. 

3.  For  it  is  not  one  thing  which  dies  and 
another  which  is  quickened,  as  neither  is  it  one 
thing  which  is  lost  and  another  which  is  found, 
Ijut  the  Lord  came  seeking  for  that  same  sheep 
which  had  been  lost.  What  was  it,  then,  which 
was  dead?  Undoubtedly  it  was  the  substance 
of  the  flesh  ;  the  same,  too,  which  had  lost  the 
breath  of  life,  and  had  become  breathless  and 
dead.  This  same,  therefore,  was  what  the  Lord 
came  to  quicken,  that  as  in  Adam  we  do  all  die, 
as  being  of  an  animal  nature,  in  Christ  we  may 
all  live,  as  being  spiritual,  not  laying  aside  God's 
handiwork,  but  the  lusts  of  the  flesh,  and  receiv- 
ing the  Holy  Spirit ;  as  the  apostle  says  in  the 
Episde  to  the  Colossians  :  "  Mortify,  therefore, 
your  members  which  are  upon  the  earth."  yVnd 
what  these  are  he  himself  explains  :   "  Fornica- 


'  Isa.  xlii.  5. 

2  Isa.  Ivii.  16. 

3  I  Cor.  XV.  46. 
*  I  Cor.  XV.  45. 


tion,  uncleanness,  inordinate  affection,  evil  con- 
cupiscence, and  covetousness,  which  is  idolatry."  5 
The  laying  aside  of  these  is  what  the  apostle 
preaches ;  and  he  declares  that  those  who  do 
such  things,  as  being  merely  flesh  and  blood, 
cannot  inherit  the  kingdom  of  heaven.  For 
their  soul,  tending  towards  what  is  worse,  and 
descending  to  earthly  lusts,  has  become  a  par- 
taker in  the  same  designation  which  belongs  to 
these  [lusts,  viz.,  "earthly"],  which,  when  the 
apostle  commands  us  to  lay  aside,  he  says  in  the 
same  Epistle,  "  Cast  ye  off  the  old  man  with  his 
deeds."  ^  But  when  he  said  this,  he  does  not 
remove  away  the  ancient  formation  [of  man]  ; 
for  in  that  case  it  would  be  incumbent  on  us 
to  rid  ourselves  of  its  company  by  committing 
suicide. 

4.  But  the  apostle  himself  also,  being  one 
who  had  been  formed  in  a  womb,  and  had  issued 
thence,  wrote  to  us,  and  confessed  in  his  Epistle 
to  the  Philippians  that  "  to  live  in  the  flesh  was 
the  fruit  of  [his]  work ;  "  7  thus  expressing  him- 
self. Now  the  final  result  of  the  work  of  the 
Spirit  is  the  salvation  of  the  flesh.*  For  what 
other  visible  fruit  is  there  of  the  invisible  Spirit, 
than  the  rendering  of  the  flesh  mature  and  capa- 
ble of  incorruption ?  If  then  [he  says],  "To 
live  in  the  flesh,  this  is  the  result  of  labour  to 
me,"  he  did  not  surely  contemn  the  substance 
of  flesh  in  that  passage  where  he  said,  "  Put  ye 
off  the  old  man  with  his  works  ;  "  ^  but  he  points 
out  that  we  should  lay  aside  our  former  conver- 
sation, that  which  waxes  old  and  becomes  cor- 
rupt ;  and  for  this  reason  he  goes  on  to  say, 
"  And  put  ye  on  the  new  man,  that  which  is 
renewed  in  knowledge,  after  the  image  of  Him 
who  created  him."  In  this,  therefore,  that  he 
says,  "  which  is  renewed  in  knowledge,"  he  de- 
monstrates that  he,  the  selfsame  man  who  was 
in  ignorance  in  times  past,  that  is,  in  ignorance 
of  God,  is  renewed  by  that  knowledge  which 
has  respect  to  Him.  For  the  knowledge  of  God 
renews  man.  And  when  he  says,  "  after  the 
image  of  the  Creator,"  he  sets  forth  the  recapit- 
ulation of  the  same  man,  who  was  at  the  begin- 
ning made  after  the  likeness  of  God. 

5.  And  that  he,  the  apostle,  was  the  very  same 
person  who  had  been  born  from  the  womb,  that 
is,  of  the  ancient  substance  of  flesh,  he  does 
himself  declare  in  the  Epistle  to  the  Galatians  : 
"  But  when  it  pleased  God,  who  separated  me 
from  my  mother's  womb,  and  called  me  by  His 
grace,  to  reveal  His  Son  in  me,  that  I  might 
preach  Him  among  the  Gentiles,"  '°  it  was  not, 
as  I  have  already  obser\'ed,  one  person  who  had 


5  Col.  iii.  5. 
*>  Col.  iii.  9. 
'  I  Phil.  i.  22. 

8  Following  Harvey's  explanation  of  a  somewhat  obscuie  passage. 

9  Col.  iii.  10. 
»°  Gal.  i.  15,  16. 


IREN/EUS    AGAINST    HERESIES. 


539 


been  born  from  the  womb,  and  another  who 
preached  the  Gospel  of  the  Son  of  God  ;  but 
that  same  inclividual  who  foimerly  was  ignorant, 
and  used  to  persecute  the  Church,  when  the 
revchition  was  made  to  him  from  heaven,  and 
the  Lord  conferred  with  him,  as  I  have  pointed 
out  in  the  third  book,'  preached  the  Gospel  of 
Jesus  Christ  the  Son  of  God,  who  was  crucified 
under  Pontius  Pilate,  his  former  ignorance  being 
driven  out  by  his  subsequent  knowledge  :  just 
as  the  blind  men  whom  the  Lord  healed  did 
certainly  lose  their  blindness,  but  received  the 
substance  of  their  eyes  perfect,  and  obtained  the 
power  of  vision  in  the  very  same  eyes  with  which 
they  formerly  did  not  see  ;  the  darkness  being 
merely  driven  away  by  the  power  of  vision,  while 
the  substance  of  the  eyes  was  retained,  in  order 
that,  by  means  of  those  eyes  through  which  they 
had  not  seen,  exercising  again  the  visual  power, 
they  might  give  thanks  to  Him  who  had  restored 
them  again  to  sight.  And  thus,  also,  he  whose 
withered  hand  was  healed,  and  all  who  were 
healed  generally,  did  not  change  those  parts  of 
their  bodies  which  had  at  their  birth  come  forth 
from  the  woml),  but  simply  obtained  these  anew 
in  a  healthy  condition. 

6.  For  the  Maker  of  all  things,  the  Word  of 
God,  who  did  also  from  the  beginning  form  mm, 
when  He  found  His  handiwork  impaired  by 
wickedness,  performed  upon  it  all  kinds  of  heal- 
ing. At  one  time  [He  did  so],  as  regards  each 
separate  member,  as  it  is  found  in  His  own 
handiwork  ;  and  at  another  time  He  did  once 
for  all  restore  man  sound  and  whole  in  all  points, 
preparing  him  perfect  for  Himself  unto  the  resur- 
rection. For  what  was  His  object  in  healing 
[different]  portions  of  the  flesh,  and  restoring 
them  to  their  original  condition,  if  those  parts 
which  had  been  healed  by  Him  were  not  in  a 
position  to  obtain  salvation?  For  if  it  was 
[merely]  a  temporary  benefit  which  He  con- 
ferred, He  granted  nothing  of  importance  to 
those  who  were  the  subjects  of  His  healing.  Or 
how  can  they  maintain  that  the  flesh  is  incapable 
of  receiving  the  life  which  flows  from  Him,  when 
it  received  healing  from  Him?  For  life  is 
brought  about  through  healing,  and  incorruption 
through  life.  He,  therefore,  who  confers  heal- 
ing, the  same  does  also  confer  life ;  and  He 
[who  gives]  life,  also  surrounds  His  own  handi- 
work with  incorruption. 

CHAP.     XIII. IN     THE     DEAD    WHO     WERE     RAISED 

BY  CHRIST  WE  POSSESS  THE  HIGHEST  PROOF  OF 
THE  RESURRECTION  ;  AND  OUR  HEARIS  ARE 
SHOWN  TO  BE  CAPABLE  OF  LIFE  ETERNAL,  BE- 
CAUSE THEY  CAN  NOW  RECEIVE  THE  SPIRIT  OF 
GOD. 

I.  Let   our    opponents  —  that    is,    they   who 

'  Vol.  i.  pp.  306,  321. 


speak  against  their  own  salvation  —  inform  us 
[as  to  this  point]  :  The  deceased  daughter  of 
the  high  priest ;  ^  the  widow's  dead  son,  who 
was  being  carried  out  [to  burial]  near  the  gate 
[of  the  city]  ;  ^  and  Lazarus,  who  had  lain  four 
days  in  the  tomb,-*  —  in  what  bodies  did  they 
rise  again  ?  In  those  same,  no  doubt,  in  which 
they  had  also  died.  For  if  it  were  not  in  the 
very  same,  then  certainly  those  same  individuals 
who  had  died  did  not  rise  again.  For  [the 
Scripture]  says,  "The  Lord  took  the  hand  of 
the  dead  man,  and  said  to  him,  Young  man,  I 
say  unto  thee,  Arise.  And  the  dead  man  sat 
up,  and  He  commanded  that  something  should 
be  given  him  to  eat ;  and  He  deliv'ered  him  to 
his  mother."  5  Again,  He  called  Lazarus  "with 
a  loud  voice,  saying,  Lazarus,  come  forth ;  and 
he  that  was  dead  came  forth  bound  with  band- 
ages, feet  and  hands."  This  was  symbolical  of 
that  man  who  had  been  bound  in  sins.  And 
therefore  the  Lord  said,  "  Loose  him,  and  let 
him  depart."  As,  therefore,  those  who  were 
healed  were  made  whole  in  those  members  which 
had  in  times  past  been  afflicted ;  and  the  dead 
rose  in  the  identical  bodies,  their  limbs  and 
bodies  receiving  health,  and  that  life  which  was 
granted  by  the  Lord,  who  prefigures  eternal 
things  by  temporal,  and  shows  that  it  is  He  who 
is  Himself  able  to  extend  both  healing  and  life 
to  His  handiwork,  that  His  words  concerning 
its  [future]  resurrection  may  also  be  believed ; 
so  also  at  the  end,  when  the  Lord  utters  His 
voice  "by  the  last  trumpet,"^  the  dead  shall  be 
raised,  as  He  Himself  declares :  "  The  hour 
shall  come,  in  which  all  the  dead  which  are  in 
the  tombs  shall  hear  the  \oice  of  the  Son  of 
man,  and  shall  come  forth ;  those  that  have 
done  good  to  the  resurrection  of  life,  and  those 
that  have  done  evil  to  the  resurrection  of  judg- 
ment." 7 

2.  Vain,  therefore,  and  truly  miserable,  are 
those  who  do  not  choose  to  see  what  is  so  mani- 
fest and  clear,  but  shun  the  light  of  truth,  blind- 
ing themselves  like  the  tragic  CEdipus.  And  as 
those  who  are  not  practised  in  wrestling,  when 
they  contend  with  others,  laying  hold  with  a 
determined  grasp  of  some  part  of  [their  oppo- 
nent's] body,  really  fall  by  means  of  that  which 
they  grasp,  yet  when  they  fall,  imagine  that  they 
are  gaining  the  victory,  because  they  have  obsti- 
nately kept  their  hold  upon  that  part  which  they 
seized  at  the  outset,  and  besides  falling,  become 


2  Mark  v.  22.  Irenseus  confounds  the  niler  of  the  synagogue 
with  the  iiigh  priest.  [Let  not  those  who  possess  printed  Bibles  and 
concordances  and  commentaries,  and  all  manner  of  helps  to  memor\', 
blame  the  Fathers  for  such  mistakes,  until  they  at  least  equal  them 
in  their  marvellous  and  minute  familiarity  with  the  inspired  writers.] 

3  Luke  vii.  12. 
■*  John  ix.  30. 

5  The  two  miracles  of  raising  the  widow's  son  and  the   rabbi's 
daughter  are  here  amalgamated. 
^  I  Cor.  XV.  52. 
7  John  V.  28. 


540 


IREN^US   AGAINST    HERESIES. 


subjects  of  ridicule  ;  so  is  it  with  respect  to  that 
[favourite]  expression  of  the  heretics  :  "  Flesh 
and  blood  cannot  inherit  the  kingdom  of  God ;" 
while  taking  two  expressions  of  Paul's,  without 
having  perceived  the  apostle's  meaning,  or  exam- 
ined critically  the  force  of  the  terms,  but  keeping 
fast  hold  of  the  mere  expressions  by  themselves, 
they  die  in  consequence  of  their  influence  {irefjl 
acrd:),  overturning  as  far  as  in  them  hes  the 
entire  dispensation  of  God. 

3.  For  thus  they  will  allege  that  this  passage 
refers  to  the  flesh  strictly  so  called,  and  not  to 
fleshly  works,  as  I  have  pointed  out,  so  repre- 
senting the  apostle  as  contradicting  himself. 
For  immediately  following,  in  the  same  Epistle, 
he  says  conclusively,  speaking  thus  in  reference 
to  the  flesh  :  "  For  this  corruptible  must  put  on 
incorruption,  and  this  mortal  must  put  on  im- 
mortality. So,  when  this  mortal  shall  have  put 
on  immortality,  then  shall  be  brought  to  pass 
the  saying  which  is  written.  Death  is  swallowed 
up  in  victory.  O  death,  where  is  thy  sting  ?  O 
death,  where  is  thy  victory?"'  Now  these 
words  shall  be  appropriately  said  at  the  time 
when  this  mortal  and  corruptible  flesh,  which 
is  subject  to  death,  which  also  is  pressed  down 
by  a  certain  dominion  of  death,  rising  up  into 
life,  shall  put  on  incorrui^tion  and  immortality. 
For  then,  indeed,  shall  death  be  truly  van- 
quished, when  that  flesh  which  is  held  down  by 
it  shall  go  forth  from  under  its  dominion.  And 
again,  to  the  Philippians  he  says  :  "  But  our  con- 
versation is  in  heaven,  from  whence  also  we  look 
for  the  Saviour,  the  Lord  Jesus,  who  shall  trans- 
figure the  body  of  our  humiliation  conformable 
to  the  body  of  His  glory,  even  as  He  is  able 
{ifa  ut  possit)  according  to  the  working  of  His 
own  power." 2  What,  then,  is  this  "body  ofj 
humiliation "  which  the  Lord  shall  transfigure, 
[so  as  to  be]  conformed  to  "  the  body  of  His 
glory?"  Plainly  it  is  this  body  composed  of 
flesh,  which  is  indeed  humbled  when  it  falls  into 
the  earth.  Now  its  transformation  [takes  place 
thus],  that  while  it  is  mortal  and  corruptible,  it 
becomes  immortal  and  incorruptible,  not  after 
its  own  proper  substance,  but  after  the  mighty 
working  of  the  Lord,  who  is  able  to  invest  the 
mortal  with  immortality,  and  the  corruptible 
with  incorruption.  And  therefore  he  says,^ 
"  that  mortality  may  be  swallowed  up  of  life. 
He  who  has  perfected  us  for  this  very  thing  is 
God,  who  also  has  given  unto  us  the  earnest  of 
the  Spirit."  •♦  He  uses  these  words  most  mani- 
festly in  reference  to  the  flesh  ;  for  the  soul  is 


'  I  Cor.  XV.  53. 

^  Phil.  iii.  29,  etc. 

3  The  original  Greek  text  is  preserved  here,  as  above;  the  Latin 
translator  inserts,  "in  secunda  ad  Corinthios."  Harvey  observes: 
"  The  interpolation  of  the  Scriptural  reference  by  the  translator  sug- 
gests the  suspicion  that  the  greater  number  of  such  references  have 
come  in  from  the  margin." 

*  a  Cor.  V.  4. 


not  mortal,  neither  is  the  spirit.  Now,  what  is 
mortal  shall  be  swallowed  up  of  life,  when  the 
flesh  is  dead  no  longer,  but  remains  living  and 
incorruptible,  hymning  the  praises  of  God,  who 
has  perfected  us  for  this  very  tiling.  In  order, 
therefore,  that  we  may  be  perfected  for  this, 
aptly  does  he  say  to  the  Corinthians,  "  Glorify 
God  in  your  body."  s  Now  God  is  He  who 
gives  rise  to  immortality. 

4.  That  he  uses  these  words  with  respect  to 
the  body  of  flesh,  and  to  none  other,  he  declares 
to  the  Corinthians  manifestly,  indubitably,  and 
free  from  all  ambiguity  :  "  Always  bearing  about 
in  our  body  the  dying  of  Jesus,^  that  also  the 
hfe  of  Jesus  Christ  might  be  manifested  in  our 
body.  For  if  we  who  live  are  delivered  unto 
death  for  Jesus'  sake,  it  is  that  the  life  of  Jesus 
may  also  be  manifested  in  our  mortal  flesh."  ^ 
And  that  the  Spirit  lays  hold  on  the  flesh,  he 
says  in  the  same  Epistle,  "  That  ye  are  the  epis- 
tle of  Christ,  ministered  by  us,  inscribed  not 
with  ink,  but  with  the  Spirit  of  the  living  God, 
not  in  tables  of  stone,  but  in  the  fleshly  tables 
of  the  heart."  ^  If,  therefore,  in  the  present 
time,  fleshly  hearts  are  made  partakers  of  the 
Spirit,  what  is  there  astonishing  if,  in  the  resur- 
rection, they  receive  that  life  which  is  granted 
by  the  Spirit?  Of  which  resurrection  the  apos- 
tle speaks  in  the  Epistle  to  the  Philippians : 
"  Having  been  made  conformable  to  His  death, 
if  by  any  means  I  might  attain  to  the  resurrec- 
tion which  is  from  the  dead."  ^  In  what  other 
mortal  flesh,  therefore,  can  life  be  understood 
as  being  manifested,  unless  in  that  substance 
which  is  also  put  to  death  on  account  of  that 
confession  which  is  made  of  God  ?  —  as  he  has 
himself  declared,  "  If,  as  a  man,  I  have  fought 
with  beasts  '°  at  Ephesus,  what  advantageth  it 
me  if  the  dead  rise  not  ?  For  if  the  dead  rise 
not,  neither  has  Christ  risen.  Now,  if  Christ 
has  not  risen,  our  preaching  is  vain,  and  your 
faith  is  vain.  In  that  case,  too,  we  are  found 
false  witnesses  for  God,  since  we  have  testified 
that  He  raised  up  Christ,  whom  [upon  that  sup- 
position] He  did  not  raise  up."  For  if  the 
dead  rise  not,  neither  has  Christ  risen.  But  if 
Christ  be  not  risen,  your  faith  is  vain,  since  ye 
are  yet  in  your  sins.  Therefore  those  who  have 
fallen  asleep  in  Christ  have  perished.  If  in  this 
life  only  we  have  hope  in  Christ,  we  are  more 
miserable  than  all   men.     But   now  Christ   has 


5  1  Cor.  vi.  20. 

*  Agreeing  with  the  Syriac  version  in  omitting  "  the  Lord"  before 
the  word  "  Jesus,"  and  in  reading  ael  as  €1,  which  Harvey  considers 
the  true  text. 

7  2  Cor.  iv.  10,  etc. 

8  2  Cor.  iii.  3. 

9  Phil.  iii.  11. 

'°  The  Syriac  translation  seems  to  take  a  literal  meaning  out  of  this 
passage:  "  If,  as  one  of  the  sons  of  men,  I  have  been  cast  forth  to 
the  wild  beasts  at  Ephesus." 

"  This  is  in  accordance  with  the  Syriac,  which  omits  the  clause, 
eitrep  apa  fexpoi.  oi>K  eyeipoi'Tai. 


IREN^US   AGAINST    HERESIES. 


541 


risen  from  the  dead,  the  first-fruits  of  those  that 
sleep  ;  for  as  by  man  [came]  death,  by  man  also 
[came]  the  resurrection  of  the  dead."  ' 

5.  In  all  these  passages,  therefore,  as  I  have 
already  said,  these  men  must  either  allege  that 
the  apostle  expresses  opinions  contradicting  him- 
self, with  respect  to  that  statement,  "  Flesh  and 
blood  cannot  inherit  the  kingdom  of  God  ;  "  or, 
on  the  other  hand,  they  will  be  forced  to  make 
perverse  and  crooked  interpretations  of  all  the 
passages,  so  as  to  overturn  and  alter  the  sense 
of  the  words.  For  what  sensible  thing  can  they 
say,  if  they  endeavour  to  interpret  otherwise  this 
which  he  writes  :  "  For  this  corruptible  must  put 
on  incorruption,  and  this  mortal  put  on  immor- 
tality ;"  ^  and,  "That  the  life  of  Jesus  may  be 
made  manifest  in  our  mortal  flesh  ;"  ^  and  all  the 
other  passages  in  which  the  apostle  does  mani- 
festly and  clearly  declare  the  resurrection  and 
incorruption  of  the  flesh  ?  And  thus  shall  they 
be  compelled  to  put  a  false  interpretation  upon 
passages  such  as  these,  they  who  do  not  choose 
to  understand  one  correctly. 

CHAP.     XIV. UNLESS     THE     FLESH     WERE     TO     BE 

SAVED,  THE  WORD  WOULD  NOT  HAVE  TAKEN 
UPON  HIM  FLESH  OF  THE  SAME  SUBSTANCE  AS 
OURS  :  FROM  THIS  IT  WOULD  FOLLOW  THAT 
NEITHER  SHOULD  WE  HAVE  BEEN  RECONCILED 
BY    HIM. 

I.  And  inasmuch  as  the  apostle  has  not  pro- 
nounced against  the  very  substance  of  flesh  and 
blood,  that  it  cannot  inherit  the  kingdom  of 
God,  the  same  apostle  has  everywhere  adopted 
the  term  "  flesh  and  blood  "  with  regard  to  the 
Lord  Jesus  Christ,  partly  indeed  to  establish  His 
human  nature  (for  He  did  Himself  speak  of 
Himself  as  the  Son  of  man),  and  parUy  that  He 
might  confirm  the  salvation  of  our  flesh.  For 
if  the  flesh  were  not  in  a  position  to  be  saved, 
the  Word  of  God  would  in  no  wise  have  become 
flesh.  And  if  the  blood  of  the  righteous  were 
not  to  be  inquired  after,  the  Lord  would  cer- 
tainly not  have  had  blood  [in  His  composition]. 
But  inasmuch  as  blood  cries  out  {vocaiis  est) 
from  the  beginning  [of  the  world],  God  said  to 
Cain,  when  he  had  slain  his  brother,  "  The  voice 
of  thy  brother's  blood  crieth  to  Me."  ■♦  And  as 
their  blood  will  be  inquired  after,  He  said  to 
those  with  Noah,  "  For  your  blood  of  your  souls 
will  I  require,  [even]  from  the  hand  of  all 
beasts  ;  "  5  and  again,  "  Whosoever  will  shed 
man's  blood,^  it  shall  be  shed  for  his  blood." 
In  like  manner,  too,  did  the  Lord  say  to  those 
who   should   afterwards   shed    His  blood,   "  All 


'  I  Cor.  XV.  13,  etc. 

2  I  Cor.  XV.  53. 

3  2  Cor.  iv.  II. 

4  Gen.  iv.  lo. 

5  Gen.  ix.  5,  6,  LXX. 

6  One  of  the  Mss.  reads  here:  Sanguis  pro  sanguine  ejus  effunde- 


righteous  blood  shall  be  required  which  is  shed 
upon  the  earth,  from  the  blood  of  righteous 
Abel  to  the  blood  of  Zacharias  the  son  of  Bara- 
chias,  whom  ye  slew  between  the  temple  and 
the  altar.  Verily  I  say  unto  you,  All  these  things 
shall  come  upon  this  generation."  ^  He  thus 
points  out  the  recapitulation  that  should  take 
place  in  his  own  person  of  the  effusion  of  blood 
from  the  beginning,  of  all  the  righteous  men  and 
of  the  prophets,  and  that  by  means  of  Himself 
there  should  be  a  requisition  of  their  blood. 
Now  this  [blood]  could  not  be  required  unless 
it  also  had  the  capability  of  being  saved ;  nor 
would  the  Lord  have  summed  up  these  things 
in  Himself,  unless  He  had  Himself  been  made 
flesh  and  blood  after  the  way  of  the  original 
formation  [of  man],  saving  in  his  own  person 
at  the  end  that  which  had  in  the  beginning  per- 
ished in  Adam. 

2.  But  if  the  Lord  became  incarnate  for  any 
other  order  of  things,  and  took  flesh  of  any 
other  substance,  He  has  not  then  summed  up 
human  nature  in  His  own  person,  nor  in  that 
case  can  He  be  termed  flesh.  For  flesh  has  been 
truly  made  [to  consist  in]  a  transmission  of  that 
thing  moulded  originally  from  the  dust.  But  if 
it  had  been  necessary  for  Him  to  draw  the  mate- 
rial [of  His  body]  from  another  substance,  the 
Father  would  at  the  beginning  have  moulded  the 
material  [of  flesh]  from  a  different  substance 
[than  from  what  He  actually  did].  But  now 
the  case  stands  thus,  that  the  Word  has  saved 
that  which  really  was  [created,  viz.,]  humanity 
which  had  perished,  effecting  by  means  of  Him- 
self that  communion  which  should  be  held  with 
it,  and  seeking  out  its  salvation.  But  the  thing 
which  had  perished  possessed  flesh  and  blood. 
For  the  Lord,  taking  dust  from  the  earth,  mould- 
ed man ;  and  it  was  upon  his  behalf  that  all  the 
dispensation  of  the  Lord's  advent  took  place. 
He  had  Himself,  therefore,  flesh  and  blood,  re- 
capitulating in  Himself  not  a  certain  other,  but 
that  original  handiwork  of  the  Father,  seeking 
out  that  thing  which  had  perished.  And  for 
this  cause  the  apostle,  in  the  Epistle  to  the  Co- 
lossians,  says,  "  And  though  ye  were  formerly 
alienated,  and  enemies  to  His  knowledge  by  evil 
works,  yet  now  ye  have  been  reconciled  in  the 
body  of  His  flesh,  through  His  death,  to  present 
yourselves  holy  and  chaste,  and  without  fault  in 
His  sight."  ^  He  says,  "Ye  have  been  recon- 
ciled in  the  body  of  His  flesh,"  because  the 
righteous  flesh  has  reconciled  that  flesh  which 
was  being  kept  under  bondage  in  sin,  and  brought 
it  into  friendship  with  God. 

3.  If,  then,  any  one  allege  that  in  this  respect 
the  flesh  of  the  Lord  was  different  from  ours, 
because  it  indeed  did  not  commit  sin,  neither 

7  Matt,  xxiii.  35,  etc.;  Luke  xi.  50. 
*  Col.  i.  21,  etc. 


542 


IREN^US   AGAINST    HERESIES. 


was  deceit  found  in  His  soul,  while  we,  on  the 
other  hand,  are  sinners,  he  says  what  is  the  fact. 
But  if  he  pretends  that  the  Lord  possessed 
another  substance  of  flesh,  the  sayings  respect- 
ing reconciliation  will  not  agree  with  that  man. 
For  that  thing  is  reconciled  which  had  formerly 
been  in  enmity.  Now,  if  the  Lord  had  taken 
flesh  from  another  substance.  He  would  not,  by 
so  doing,  have  reconciled  that  one  to  God  which 
had  become  inimical  through  transgression.  But 
now,  by  means  of  communion  with  Himself,  the 
Lord  has  reconciled  man  to  God  the  Father,  in 
reconciling  us  to  Himself  by  the  body  of  His 
own  flesh,  and  redeeming  us  by  His  own  blood,  as 
the  apostle  says  to  the  Ephesians,  "  In  whom  we 
have  redemption  through  His  blood,  the  remission 
of  sins;"'  and  again  to  the  same  he  says,  "Ye 
who  formerly  were  far  off  have  been  brought  near 
in  the  blood  of  Christ  ;"^  and  again,  "Abolishing 
in  His  flesh  the  enmities,  [even]  the  law  of  com- 
mandments [contained]  in  ordinances."  ^  And 
in  every  Epistle  the  apostle  plainly  testifies,  that 
through  the  flesh  of  our  Lord,  and  through  His 
blood,  we  have  been  saved. 

4.  If,  therefore,  flesh  and  blood  are  the  things 
which  procure  for  us  life,  it  has  not  been  de- 
clared of  flesh  and  blood,  in  the  literal  meaning 
{proprie)  of  the  terms,  that  they  cannot  inherit 
the  kingdom  of  God ;  but  [these  words  apply] 
to  those  carnal  deeds  already  mentioned,  which, 
per\'erting  man  to  sin,  deprive  him  of  life.  And 
for  this  reason  he  says,  in  the  Epistle  to  the 
Romans  :  "  Let  not  sin,  therefore,  reign  in  your 
mortal  body,  to  be  under  its  control :  neither 
yield  ye  your  members  instruments  of  unright- 
eousness unto  sin ;  but  yield  yourselves  to  God, 
as  being  alive  from  the  dead,  and  your  members 
as  instruments  of  righteousness  unto  God."+  In 
these  same  members,  therefore,  in  which  we 
used  to  serve  sin,  and  bring  forth  fruit  unto  death, 
does  He  wish  us  to  [be  obedient]  unto  right- 
eousness, that  we  may  bring  forth  fruit  unto  life. 
Remember,  therefore,  my  beloved  friend,  that 
thou  hast  been  redeemed  by  the  flesh  of  our 
Lord,  re-established  s  by  His  blood  ;  and  "  hold- 
ing the  Head,  from  which  the  whole  body  of 
the  Church,  having  been  fitted  together,  takes 
increase  " ''  —  that  is,  acknowledging  the  advent 
in  the  flesh  of  the  Son  of  God,  and  [His]  divin- 
ity {(/I'l/m),  and  looking  forward  with  constancy 
to  His  human  nature  7  {Jiomineni),  availing  thy- 


'  Eph.  i.  7. 

2  Eph.  ii.  13. 

3  Eph.  ii.  15. 

*  Rom   vi.  12,  etc. 

5  "  Et  sanguine  ejus  redhibitus,"  corresponding  to  the  Greek  term 
a7roicaTa<rTa0ei5.  "  Redhibcrc  "  is  properly  ^forensic  term,  meaning 
to  cause  any  article  to  be  restored  to  the  vendor. 

''  Col.  ii.  ig. 

^  Harvey  restores  the  Greek  thus,  xal  toi'  auroO  av6pu>-nov  Pe^aiuit 
exJexd/xci'O?,  which  he  thinks  has  a  reference  to  the  patient  waiting 
for  "  Christ's  second  advent  to  judge  the  world."  The  phrase  might 
also  be  translated,  and  "  receiving  stedfastly  His  human  nature." 


self  also  of  these  proofs  drawn  from  Scripture  — 
thou  dost  easily  overthrow,  as  I  have  pointed 
out,  all  those  notions  of  the  heretics  which  were 
concocted  afterwards. 

CH.\P.  XV.  —  PROOFS  OF  THE  RESURRECTION  FROM 
ISAIAH  AND  EZEKIEL  ;  THE  SAME  GOD  WHO  CRE- 
ATED  US   WILL   ALSO   RAISE   US   UP. 

I .  Now,  that  He  who  at  the  beginning  created 
man,  did  promise  him  a  second  birth  after  his 
dissolution  into  earth,  Esaias  thus  declares : 
"  The  dead  shall  rise  again,  and  they  who  are 
in  the  tombs  shall  arise,  and  they  who  are  in  the 
earth  shall  rejoice.  For  the  dew  which  is  from 
Thee  is  health  to  them."  ^  And  again  :  "  I  will 
comfort  you,  and  ye  shall  be  comforted  in  Jeru- 
salem :  and  ye  shall  see,  and  your  heart  shall  re- 
joice, and  your  bones  shall  flourish  as  the  grass ; 
and  the  hand  of  the  Lord  shall  be  known  to 
those  who  worship  Him."  ^  And  Ezekiel  speaks 
as  follows:  "And  the  hand  of  the  Lord  came 
upon  me,  and  the  Lord  led  me  forth  in  the 
Spirit,  and  set  me  down  in  the  midst  of  the 
plain,  and  this  place  was  full  of  bones.  And  He 
caused  me  to  pass  by  them  round  about :  and, 
behold,  there  were  many  upon  the  surface  of  the 
plain  very  dry.  And  He  said  unto  me,  Son  of 
man,  can  these  bones  live?  And  I  said,  Lord, 
Thou  who  hast  made  them  dost  know.  And  He 
said  unto  me.  Prophesy  upon  these  bones,  and 
thou  shalt  say  to  them.  Ye  dry  bones,  hear  the 
word  of  the  Lord.  Thus  saith  the  Lord  to 
these  bones,  Behold,  I  will  cause  the  spirit  of 
life  to  come  upon  you,  and  I  will  lay  sinews 
upon  you,  and  bring  up  flesh  again  upon  you, 
and  I  will  stretch  skin  upon  you,  and  will  put 
my  Spirit  into  you,  and  ye  shall  live  ;  and  ye 
shall  know  that  I  am  the  Lord.  And  I  proph- 
esied as  the  Lord  had  commanded  me.  And 
it  came  to  pass,  when  I  was  prophesying,  that, 
behold,  an  earthquake,  and  the  bones  were 
drawn  together,  each  one  to  its  own  articulation  : 
and  I  beheld,  and,  lo,  the  sinews  and  flesh  were 
produced  upon  them,  and  the  skins  rose  upon 
them  round  about,  but  there  was  no  breath  in 
them.  And  He  said  unto  me.  Prophesy  to  the 
breath,  son  of  man,  and  say  to  the  breath.  These 
things  saith  the  Lord,  Come  from  the  four  winds 
{spiritihiis^,  and  breathe  upon  these  dead,  that 
they  may  live.  So  I  prophesied  as  the  Lord  had 
commanded  me,  and  the  breath  entered  into 
them  ;  and  they  did  live,  and  stood  upon  their 
feet,  an  exceeding  great  gathering."  '°  And  again 
he  says,  "  Thus  saith  the  Lord,  Behold,  I  will 
set  your  graves  open,  and  cause  you  to  come 
out  of  your  graves,  and  bring  you  into  the  land 
of  Israel ;  and  ye  shall  know  that  I  am  the  Lord, 


8  Isa.  .vxvi.  19. 
"  Isa.  Ixvi  13. 
'°  Ezek.  xxxvii.  i,  etc. 


IREN^US    AGAINST   HERESIES. 


54: 


when  I  shall  open  your  sepulchres,  that  I  may 
bring  my  people  again  out  of  the  sepulchres  : 
and  I  will  put  my  Spirit  into  you,  and  ye  shall 
live  ;  and  I  will  i)lace  you  in  your  land,  and  ye 
shall  know  that  I  am  the  Lord.  I  have  said, 
and  I  will  do,  saith  the  Lord."  '  As  we  at  once 
perceive  that  the  Creator  {Demiurgo)  is  in  this 
passage  represented  as  vivifying  our  dead  bodies, 
and  promising  resurrection  to  them,  and  resusci- 
tation from  their  sepulchres  and  tombs,  con- 
ferring upon  them  immortality  also  (He  says, 
"  For  as  the  tree  of  life,  so  shall  their  days 
be"^),  He  is  shown  to  be  the  only  God  who 
accomplishes  these  things,  and  as  Himself  the 
good  Father,  benevolently  conferring  life  upon 
those  who  have  not  life  from  themselves. 

2.  And  for  this  reason  did  the  Lord  most 
plainly  manifest  Himself  and  the  Father  to  His 
disciples,  lest,  forsooth,  they  might  seek  after 
another  God  besides  Him  who  formed  man,  and 
who  gave  him  the  breath  of  life  ;  and  that  men 
might  not  rise  to  such  a  pitch  of  madness  as  to 
feign  another  Father  above  the  Creator.  And 
thus  also  He  healed  by  a  word  all  the  others  who 
were  in  a  weakly  condition  because  of  sin ;  to 
whom  also  He  said,  "  Behold,  thou  art  made 
whole,  sin  no  more,  lest  a  worse  thing  come  upon 
thee  :  "  ^  pointing  out  by  this,  that,  because  of 
the  sin  of  disobedience,  infirmities  have  come 
upon  men.  To  that  man,  however,  who  had 
been  blind  from  his  birth,  He  gave  sight,  not  by 
means  of  a  word,  but  by  an  outward  action  ;  do- 
ing this  not  without  a  purpose,  or  because  it  so 
happened,  but  that  He  might  show  forth  the 
hand  of  God,  that  which  at  the  beginning  had 
moulded  man.  And  therefore,  when  His  disci- 
ples asked  Him  for  what  cause  the  man  had 
been  born  blind,  whether  for  his  own  or  his 
parents'  fault,  He  replied,  "  Neither  hath  this  man 
sinned,  nor  his  parents,  but  that  the  works  of 
God  should  be  made  manifest  in  him."  **  Now 
the  work  of  God  is  the  fashioning  of  man.  For, 
as  the  Scripture  says,  He  made  [man]  by  a  kind 
of  process  :  "  And  the  Lord  took  clay  from  the 
earth,  and  formed  man."  5  Wherefore  also  the 
Lord  spat  on  the  ground  and  made  clay,  and 
smeared  it  upon  the  eyes,  pointing  out  the  origi- 
nal fashioning  [of  man],  how  it  was  effected,  and 
manifesting  the  hand  of  God  to  those  who  can 
understand  by  what  [hand]  man  was  formed 
out  of  the  dust.  For  that  which  the  artificer,  the 
Word,  had  omitted  to  form  in  the  womb,  [viz., 
the  blind  man's  eyes],  He  then  supplied  in  pub- 
lic, that  the  works  of  God  might  be  manifested 
in  him,  in  order  that  we  might  not  be  seeking  out 
another  hand  by  which  man  was  fashioned,  nor 


another  Father ;  knowing  that  this  hanfl  of  God 
which  formed  us  at  the  beginning,  and  which  does 
form  us  in  the  womb,  has  in  the  last  times  sought 
us  out  who  were  lost,  winning  back  His  own, 
and  taking  up  the  lost  sheep  upon  His  shoulders, 
and  with  joy  restoring  it  to  the  fold  of  life. 

3.  Now,  that  the  Word  of  God  forms  us  in  the 
womb,  He  says  to  Jeremiah,  "  Before  I  formed 
thee  in  the  womb,  I  knew  thee  ;  and  before 
thou  wentest  forth  from  the  belly,  I  sanctified 
thee,  and  appointed  thee  a  prophet  among  the 
nations."^  And  Paul,  too,  says  in  like  manner, 
"  But  when  it  pleased  God,  who  separated  me 
from  my  mother's  womb,  that  I  might  declare 
Him  among  the  nations."  ^  As,  therefore,  we 
are  by  the  Word  formed  in  the  womb,  this  very 
same  Word  formed  the  visual  power  in  him 
who  had  been  blind  from  his  birth ;  showing 
openly  who  it  is  that  fashions  us  in  secret,  since 
the  Word  Himself  had  been  made  manifest  to 
men  :  and  declaring  the  original  formation  of 
Adam,  and  the  manner  in  which  he  was  created, 
and  by  what  hand  he  was  fashioned,  indicating 
the  whole  from  a  part.  For  the  Lord  who 
formed  the  visual  powers  is  He  who  made  the 
whole  man,  carrying  out  the  will  of  the  Father. 
And  inasmuch  as  man,  with  respect  to  that 
formation  which  was  after  Adam,  having  fallen 
into  transgression,  needed  the  laver  of  regenera- 
tion, [the  Lord]  said  to  him  [upon  whom  He 
had  conferred  sight],  after  He  had  smeared  his 
eyes  with  the  clay,  "  Go  to  Siloam,  and  wash  ;  "  ** 
thus  restoring  to  him  both  [his  perfect]  confir- 
mation, and  that  regeneration  which  takes  place 
by  means  of  the  laver.  And  for  this  reason 
when  he  was  washed  he  came  seeing,  that  he 
might  both  know  Him  who  had  fashioned  him, 
and  that  man  might  learn  [to  know]  Him  who 
has  conferred  upon  him  life. 

4.  All  the  followers  of  Valentinus,  therefore, 
lose  their  case,  when  they  say  that  man  was  not 
fashioned  out  of  this  earth,  but  from  a  fluid 
and  diffused  substance.  For,  from  the  earth  out 
of  which  the  Lord  formed  eyes  for  that  man, 
from  the  same  earth  it  is  evident  that  man  was 
also  fashioned  at  the  beginning.  For  it  were 
incompatible  that  the  eyes  should  indeed  be 
formed  from  one  source  and  the  rest  of  the  body 
from  another  ;  as  neither  would  it  be  compatible 
that  one  [being]  fashioned  the  body,  and  another 
the  eyes.  But  He,  the  very  same  who  formed 
Adam  at  the  beginning,  with  whom  also  the 
Father  spake,  [saying].  •'  Let  Us  make  man  after 
Our  image  and  likeness,"  ^  revealing  Himself  in 
these  last  times  to  men,  formed  visual  organs 
{visioncin)    for  him  who    had    been  blind    [in 


'  Ezek.  xxxvii.  12,  etc. 

2  Isa.  Ixv.  22. 

3  John  V.  14. 
*  John  ix.  3. 
5  Gen.  ii.  7. 


6  Jar.  1.  5. 

7  Gal.  i.  15. 
*  John  ix.  7. 
9  Gen.  i.  25. 


544 


IREN^US   AGAINST   HERESIES. 


that  body  which  he  had  derived]  from  Adam. 
Wherefore  also  the  Scripture,  pointing  out  what 
should  come  to  pass,  says,  that  when  Adam  had 
hid  himself  because  of  his  disobedience,  the 
Lord  came  to  him  at  eventide,  called  him  forth, 
and  said,  "Where  art  thou?"'  That  means 
that  in  the  last  times  the  very  same  Word  of 
God  came  to  call  man,  reminding  him  of  his  do- 
ings, living  in  which  he  had  been  hidden  from 
the  Lord.  For  just  as  at  that  time  God  spake 
to  Adam  at  eventide,  searching  him  out ;  so  in 
the  last  times,  by  means  of  the  same  voice, 
searching  out  his  posterity,  He  has  visited  them. 

CHAP.    XVI. SINCE    OUR    BODIES    RETURN    TO    THE 

EARTH,  IT  FOLLOWS  THAT  THEY  HAVE  THEIR 
SUBSTANCE  FROM  IT  ;  ALSO,  BY  THE  ADVENT 
OF  THE  WORD,  THE  IMAGE  OF  GOD  IN  US  AP- 
PEARED   IN    A    CLEARER    LIGHT. 

1.  And  since  Adam  Avas  moulded  from  this 
earth  to  which  we  belong,  the  Scripture  tells  us 
that  God  said  to  him,  "  In  the  sweat  of  thy  face 
shalt  thou  eat  thy  bread,  until  thou  turnest  again 
to  the  dust  from  whence  thou  wert  taken."  ^  If 
then,  after  death,  our  bodies  return  to  any  other 
substance,  it  follows  that  from  it  also  they  have 
their  substance.  But  if  it  be  into  this  very 
[earth],  it  is  manifest  that  it  was  also  from  it 
that  man's  frame  was  created  ;  as  also  the  Lord 
clearly  showed,  when  from  this  very  substance  He 
formed  eyes  for  the  man  [to  whom  He  gave 
sight].  And  thus  was  the  hand  of  God  plainly 
shown  forth,  by  which  Adam  was  fashioned,  and 
we  too  have  been  formed  ;  and  since  there  is 
one  and  the  same  Father,  whose  voice  from  the 
beginning  even  to  the  end  is  present  with  His 
handiwork,  and  the  substance  from  which  we 
were  formed  is  plainly  declared  through  the 
Gospel,  we  should  therefore  not  seek  after  an- 
other Father  besides  Him,  nor  [look  for]  another 
substance  from  which  we  have  been  formed,  be- 
sides what  was  mentioned  beforehand,  and  shown 
forth  by  the  Lord ;  nor  another  hand  of  God 
besides  that  which,  from  the  beginning  even  to 
the  end,  forms  us  and  prepares  us  for  life,  and 
is  present  with  His  handiwork,  and  perfects  it 
after  the  image  and  likeness  of  God. 

2.  And  then,  again,  this  Word  was  manifested 
when  the  Word  of  God  was  made  man,  assimi- 
lating Himself  to  man,  and  man  to  Himself,  so 
that  by  means  of  his  resemblance  to  the  Son, 
man  might  become  precious  to  the  r'ather.  For 
in  times  long  j^ast,  it  was  said  that  man  was  cre- 
ated after  the  image  of  God,  but  it  was  not 
[actually]  shown ;  for  the  Word  was  as  yet  invisi- 
ble, after  whose  image  man  was  created.  Where- 
fore also  he  did  easily  lose  the  similitude.  When, 
however,  the  Word  of  God  became  flesh,  He 


'  Gen.  iii.  9. 
^  Gen.  iii.  19. 


confirmed  both  these :  for  He  both  showed 
forth  the  image  truly,  since  He  became  Himself 
what  was  His  image  ;  and  He  re-established  the 
similitude  after  a  sure  manner,  by  assimilating 
man  to  the  invisible  Father  through  means  of 
the  visible  Word. 

3.  And  not  liy  the  aforesaid  things  alone  has 
the  Lord  manifested  Himself,  but  [He  has  done 
this]  also  by  means  of  His  passion.  For  doing 
away  with  [the  effects  of]  that  disobedience  of 
man  which  had  taken  place  at  the  beginning  by 
the  occasion  of  a  tree,  "  He  became  obedient 
unto  death,  even  the  death  of  the  cross  ;  "  ^  rec- 
tifying that  disobedience  which  had  occurred  by 
reason  of  a  tree,  through  that  obedience  which 
was  [wrought  out]  upon  the  tree  [of  the  cross]. 
Now  He  would  not  have  come  to  do  away,  by 
means  of  that  same  [image],  the  disobedience 
which  had  been  incurred  towards  our  Maker  if 
He  proclaimed  another  Father.  But  inasmuch 
as  it  was  by  these  things  that  we  disobeyed  God, 
and  did  not  give  credit  to  His  word,  so  was  it 
also  by  these  same  that  He  brought  in  obedience 
and  consent  as  respects  His  Word ;  by  which 
things  He  clearly  shows  forth  God  Himself,  whom 
indeed  we  had  olTended  in  the  first  Adam,  when 
he  did  not  perform  His  commandment.  In  the 
second  Adam,  however,  we  are  reconciled,  being 
made  obedient  even  unto  death.  For  we  were 
debtors  to  none  other  but  to  Him  whose  com- 
mandment we  had  transgressed  at  the  beginning. 

CHAP.    XVII. THERE    IS    BUT    ONE    LORD    AND    ONE 

GOD,  IHE  FATHER  AND  CREATOR  OF  ALL  THINGS, 
WHO  HAS  LOVED  US  IN  CHRIST,  GIVEN  US  COM- 
MANDMENTS, AND  REMITIED  OUR  SINS  ;  WHOSE 
SON  AND  WORD  CHRIST  PROVED  HIMSELF  TO 
BE,    WHEN    HE    FORGAVE    OUR    SINS. 

I .  Now  this  being  is  the  Creator  {Deminrgus') , 
who  is,  in  respect  of  His  love,  the  Father  ;  but 
in  respect  of  His  power.  He  is  Lord  ;  and  in  re- 
spect of  His  wisdom,  our  Maker  and  Fashioner  ; 
by  transgressing  whose  commandment  we  became 
His  enemies.  And  therefore  in  the  last  times  the 
Lord  has  restored  us  into  friendship  through  His 
incarnation,  having  become  "  the  Mediator  be- 
tween God  and  men  ;  "  **  propitiating  indeed  for 
us  the  Father  against  whom  we  had  sinned,  and 
cancelling  (conso/a/us)  our  disobedience  by  His 
own  obedience ;  conferring  also  upon  us  the 
gift  of  communion  with,  and  subjection  to,  our 
Maker.  For  this  reason  also  He  has  taught  us 
to  say  in  prayer,  "  And  forgive  us  our  debts  ;  "  5 
since  indeed  He  is  our  Father,  whose  debtors 
we  were,  having  transgressed  His  command- 
ments. But  who  is  this  Being?  Is  He  some 
unknown  one,  and  a  Father  who  gives  no  com- 


3   Phil.  ii.  8. 

*  I  Tim.  ii.  5. 
i  Malt.  vi.  12. 


IREN^US   AGAINST   HERESIES. 


545 


mandmcnt  to  any  one?  Or  is  He  the  God  who 
is  proclaimed  in  the  Scriptures,  to  whom  we  were 
debtors,  having  transgressed  His  commandment? 
Now  the  commandment  was  given  to  man  by  the 
Word.  For  Adam,  it  is  said,  "  heard  the  voice 
of  the  Lord  God."  '  Righdy  then  does  His 
Word  say  to  man,  "Thy  sins  are  forgiven  thee  ; "  ^ 
He,  the  same  against  whom  we  had  sinned  in  the 
beginning,  grants  forgiveness  of  sins  in  the  end. 
But  if  indeed  we  had  disobeyed  the  command  of 
any  other,  while  it  was  a  different  being  who  said, 
"Thy  sins  are  forgiven  thee;"-  such  an  one  is 
neither  good,  nor  true,  nor  just.  For  how  can  he 
be  good,  who  does  not  give  from  what  belongs 
to  himself?  Or  how  can  he  be  just,  who  snatches 
away  the  goods  of  another?  And  in  what  way 
can  sins  be  truly  remitted,  unless  that  He  against 
whom  we  have  sinned  has  Himself  granted  remis- 
sion "  through  the  bowels  of  mercy  of  our  God," 
in  which  "He  has\isited  us"^  through  His  Son? 
2.  And  therefore,  when  He  had  healed  the 
man  sick  of  the  palsy,  [the  evangelist]  says  : 
"  The  people  upon  seeing  it  glorilied  God,  who 
gave  such  power  unto  men."  -^  What  God,  then, 
did  the  bystanders  glorify?  Was  it  indeed  that 
unknown  Father  invented  by  the  heretics  ?  And 
how  could  they  glorify  him  who  was  altogether 
unknown  to  them?  It  is  evident,  therefore,  that 
the  Israelites  glorified  Him  who  has  been  pro- 
claimed as  God  by  the  law  and  the  prophets, 
who  is  also  the  Father  of  our  Lord  ;  and  there- 
fore He  taught  men,  by  the  evidence  of  their 
senses  through  those  signs  which  He  accom- 
plished, to  give  glory  to  God.  If,  however,  He 
Himself  had  come  from  another  Father,  and  men 
glorified  a  different  Father  when  they  beheld  His 
miracles.  He  [in  that  case]  rendered  the  mun- 
grateful  to  that  Father  who  had  sent  the  gift  of 
healing.  But  as  the  only-begotten  Son  had 
come  for  man's  salvation  from  Him  who  is  God, 
He  did  both  stir  up  the  incredulous  by  the  mira- 
cles which  He  was  in  the  habit  of  working,  to 
give  glory  to  the  Father ;  and  to  the  Pharisees, 
who  did  not  admit  the  advent  of  His  Son,  and 
who  consequendy  did  not  believe  in  the  remission 
[of  sins]  which  was  conferred  by  Him,  He  said, 
'•  That  ye  may  know  that  the  Son  of  man  hath 
power  to  forgive  sins."  s  And  when  He  had  said 
this,  He  commanded  the  paralytic  man  to  take 
up  the  pallet  upon  which  he  was  lying,  and  go 
into  his  house.  By  this  work  of  His  He  con- 
founded the  unbelievers,  and  showed  that  He  is 
Himself  the  voice  of  God,  by  which  man  re- 
ceived commandments,  which  he  broke,  and 
became  a  sinner ;  for  the  paralysis  followed  as  a 
consequence  of  sins. 


1  Gen.  iii.  8. 

2  Matt.  ix.  2; 

3  Luke  i.  78. 
*  Matt.  ix.  8. 
S  Matt.  ix.  6. 


Luke  V.  20. 


3.  Therefore,  by  remitting  sins,  He  did  indeed 
heal  man,  while  He  also  manifested  Himself 
who  He  was.  For  if  no  one  can  forgive  sins  but 
God  alone,  while  the  Lord  remitted  them  and 
healed  men,  it  is  plain  that  He  was  Himself  the 
Word  of  God  made  the  Son  of  man,  receiving 
from  the  Father  the  power  of  remission  of  sins ; 
since  He  was  man,  and  since  He  was  God,  in 
order  that  since  as  man  He  suffered  for  us,  so 
as  God  He  might  have  compassion  on  us,  and 
forgive  us  our  debts,  in  which  we  were  made 
debtors  to  God  our  Creator.  And  therefore 
David  said  beforehand,  "  Blessed  are  they  whose 
iniquities  are  forgiven,  and  whose  sins  are  covered. 
Blessed  is  the  man  to  whom  the  Lord  has  not 
imputed  sin  ;  "  ^  pointing  out  thus  that  remission 
of  sins  which  follows  upon  His  advent,  by  which 
"  He  has  destroyed  the  handwriting "  of  our 
debt,  and  "  fastened  it  to  the  cross  ;"  ^  so  that 
as  by  means  of  a  tree  we  were  made  debtors  to 
God,  [so  also]  by  means  of  a  tree  we  may  ob- 
tain the  remission  of  our  debt. 

3.  This  fact  has  been  strikingly  set  forth  by 
many  others,  and  especially  through  means  of 
Elisha  the  prophet.  For  when  his  fellow-proph- 
ets were  hewing  wood  for  the  construction  of 
a  tabernacle,  and  when  the  iron  [head],  shaken 
loose  from  the  axe,  had  fallen  into  the  Jordan 
and  could  not  be  found  by  them,  upon  Elisha's 
coming  to  the  place,  and  learning  what  had  hap- 
pened, he  threw  some  wood  into  the  water. 
Then,  when  he  had  done  this,  the  iron  part  of 
the  axe  floated  up,  and  they  took  up  from  the 
surface  of  the  water  what  they  had  previously 
lost.^  By  this  action  the  prophet  pointed  out 
that  the  sure  word  of  God,  which  we  had  neg- 
ligently lost  by  means  of  a  tree,  and  were  not  in 
the  way  of  finding  again,  we  should  receive  anew 
by  the  dispensation  of  a  tree,  [viz.,  the  cross  of 
Christ].  For  that  the  word  of  God  is  likened 
to  an  axe,  John  the  Baptist  declares  [when  he 
says]  in  reference  to  it,  "  But  now  also  is  the  a.\e 
laid  to  the  root  of  the  trees."  ^  Jeremiah  also 
says  to  the  same  purport :  "  The  word  of  God 
cleaveth  the  rock  as  an  axe."  '°  This  word,  then, ' 
Avhat  was  hidden  from  us,  did  the  dispensation 
of  the  tree  make  manifest,  as  I  have  already  re- 
marked. For  as  we  lost  it  by  means  of  a  tree,  by 
means  of  a  tree  again  was  it  made  manifest  to 
all,  showing  the  height,  the  length,  the  breadth, 
the  depth  in  itself;  and,  as  a  certain  man 
among  our  predecessors  observed,  "Through 
the  extension  of  the  hands  of  a  divine  person," 
gathering  together  the  two  peoples  to  one  God." 


6  Ps.  xxxii.  I,  2. 

7  Col.  ii.  14. 

8  2  Kings  vi.  6. 

9  Matt.  iii.  lo. 
'°  Jer.  xxiii.  29. 

"  The  Greek  is  preserved  here,  and  reads,  ita  t^!  Seiat  eKrda-cia^ 
Toiv  ^fipoiv  —  literally,  "  through  the  divine  extension  of  hands. 
The  old  Latin  merely  reads,  "  per  extensionem  manuum." 


546 


IREN^US   AGAINST   HERESIES. 


For  these  were  two  hands,  because  there  were 
two  peoples  scattered  to  the  ends  of  the  earth  ; 
but  there  was  one  head  in  the  middle,  as  there 
is  biit  one  God,  who  is  above  all,  and  through 
all,  and  in  us  all. 

CHAP.  XVIII.  —  GOD  THE  FATHER  AND  HIS  WORD 
HAVE  FORMED  ALL  CREATED  THINGS  (UTIICH 
THEY  use)  by  THEIR  OWN  POWER  AND  WIS- 
DOM, NOT  OUT  OF  DEFECT  OR  IGNORANCE. 
THE  SON  OF  GOD,  WHO  RECEIVED  ALL  POWER 
FROM  THE  FATHER,  WOULD  OTHERWISE  NEVER 
HAVE   TAKEN    FLESH   UPON    HIM. 

1.  And  such  or  so  important  a  dispensation 
He  did  not  bring  about  by  means  of  the  crea- 
tions of  others,  but  by  His  own  ;  neither  by  those 
things  which  were  created  out  of  ignorance  and 
defect,  but  by  those  which  had  their  substance 
from  the  wisdom  and  power  of  His  Father.  For 
He  was  neither  unrighteous,  so  that  He  should 
covet  the  property  of  another ;  nor  needy,  that 
He  could  not  by  His  own  means  impart  life  to 
His  own,  and  make  use  of  His  own  creation  for 
the  salvation  of  man.  For  indeed  the  creation 
could  not  have  sustained  Him  [on  the  cross],  if 
He  had  sent  forth  [simply  by  commission]  what 
was  the  fruit  of  ignorance  and  defect.  Now  we 
have  repeatedly  shown  that  the  incarnate  Word 
of  God  was  suspended  upon  a  tree,  and  even  the 
very  heretics  do  acknowledge  that  He  was  cruci- 
fied. How,  then,  could  the  fruit  of  ignorance 
and  defect  sustain  Him  who  contains  the  knowl- 
edge of  all  things,  and  is  true  and  perfect?  Or 
how  could  that  creation  which  was  concealed 
from  the  Father,  and  far  removed  from  Him, 
have  sustained  His  Word?  And  if  this  world 
were  made  by  the  angels  (it  matters  not  whether 
we  suppose  their  ignorance  or  their  cognizance 
of  the  Supreme  God),  when  the  Lord  declared, 
"For  I  am  in  the  Father,  and  the  Father  in  Me," ' 
how  could  this  workmanship  of  the  angels  have 
borne  to  be  burdened  at  once  with  the  Father 
and  the  Son?  How,  again,  could  that  creation 
which  is  beyond  the  Pleroma  have  contained 
Him  who  contains  the  entire  Pleroma?  Inas- 
much, then,  as  all  these  things  are  impossible  and 
incapable  of  proof,  that  preaching  of  the  Church 
is  alone  true  [which  proclaims]  that  His  own 
creation  bare  Him,  which  subsists  by  the  power, 
the  skill,  and  the  wisdom  of  God ;  which  is  sus- 
tained, indeed,  after  an  invisible  manner  by  the 
Father,  but,  on  the  contrary,  after  a  visible  man- 
ner it  bore  His  Word :  and  this  is  the  true 
[Word]. 

2.  For  the  Father  bears  the  creation  and  His 
own  Word  simultaneously,  and  the  Word  borne 
by  the   Father  grants  the  Spirit  to  all  as  the 


*  John  xiv.  II. 


Father  wills.-  To  some  He  gives  after  the  man- 
ner of  creation  what  is  made ;  ^  but  to  others 
[He  gives]  after  the  manner  of  adoption,  that 
is,  what  is  from  God,  namely  generation.  And 
thus  one  God  the  Father  is  declared,  who  is 
above  all,  and  through  all,  and  in  all.  The 
Father  is  indeed  above  all,  and  He  is  the  Head 
of  Christ ;  but  the  Word  is  through  all  things, 
and  is  Himself  the  Head  of  the  Church ;  while 
the  Spirit  is  in  us  all,  and  He  is  the  living  water,'' 
which  the  Lord  grants  to  those  who  rightly  be- 
lieve in  Him,  and  love  Him,  and  who  know  that 
"  there  is  one  Father,  who  is  above  all,  and 
through  all,  and  in  us  all."  5  And  to  these  things 
does  John  also,  the  disciple  of  the  Lord,  bear 
witness,  when  he  speaks  thus  in  the  Gospel :  "  In 
the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God.  This  was  in 
the  beginning  with  God.  All  things  were  made 
by  Him,  and  without  Him  was  nothing  made."  ^ 
And  then  he  said  of  the  Word  Himself :  "  He  was 
in  the  world,  and  the  world  was  made  by  Him, 
and  the  world  knew  Him  not.  To  His  own 
things  He  came,  and  His  own  people  received 
Him  not.  However,  as  many  as  did  receive 
Him,  to  these  gave  He  power  to  become  the 
sons  of  God,  to  those  that  believe  in  His  name."^ 
And  again,  showing  the  dispensation  with  regard 
to  His  human  nature,  John  said :  "  And  the 
Word  was  made  flesh,  and  dwelt  among  us."  ^ 
And  in  continuation  he  says,  "  And  we  beheld 
His  glory,  the  glory  as  of  the  Only-begotten  by 
the  Father,  full  of  grace  and  truth."  He  thus 
plainly  points  out  to  those  willing  to  hear,  that 
is,  to  those  having  ears,  that  there  is  one  God, 
the  Father  over  all,  and  one  Word  of  God,  who  is 
through  all,  by  whom  all  things  have  been  made  ; 
and  that  this  world  belongs  to  Him,  and  was 
made  by  Him,  according  to  the  Father's  will,  and 
not  by  angels  ;  nor  by  apostasy,  defect,  and  igno- 
rance ;  nor  by  any  power  of  Prunicus,  whom  cer- 
tain of  them  also  call  "  the  Mother ;  "  nor  by  any 
other  maker  of  the  world  ignorant  of  the  Father. 
3.  For  the  Creator  of  the  world  is  truly  the 
Word  of  God  :  and  this  is  our  Lord,  wdio  in  the 
last  times  was  made  man,  existing  in  this  world, 
and  who  in  an  invisible  manner  contains  all  things 
created,  and  is  inherent  in  the  entire  creation, 
since  the  Word  of  God  governs  and  arranges  all 


2  From  this  passage  Harvey  infers  that  Irenseus  held  the  proces- 
sion of  the  Holy  Spirit  from  the  Father  and  the  Son.  —  a  doctrine 
denied  by  the  Oriental  Church  in  after  times.  [Here  is  nothing  about 
the  "  procession:  "  only  the  "  mission  "  of  the  Spirit  is  here  concerned. 
And  the  Easterns  object  to  the  double  procession  itself  olny  in  so  far 
as  any  one  means  thereby  to  deny  "  quod  solus  Pater  est  divinarum 
personarum,  Principium  ct  Fons," —  piia.  koX  tttjyi).  Sec  Procopo- 
wicz,  De  Proct-ssioiic,  Gotha;,  1772]. 

3  Grabe  and  Harvey  insert  the  words,  "  quod  est  conditionis,"  but 
on  slender  authority. 

■•  John  vii.  39. 
5  Eph.  iv.  6. 
fi  John  i.  I,  etc. 

7  John  i.  10,  etc. 

8  John  i.  14. 


IRENyEUS   AGAINST    HERESIES. 


547 


things ;  and  therefore  He  came  to  His  own  in  a 
visible  '  manner,  and  was  made  flesh,  and  hung 
upon  the  tree,  that  He  might  sum  up  all  things 
in  Himself.  "  And  His  own  peculiar  people  did 
not  receive  Him,"  as  Moses  declared  this  very 
thing  among  the  peoj^le  :  "  And  thy  life  shall  be 
hanging  before  thine  eyes,  and  thou  wilt  not  be- 
lieve thy  life."-  Those  therefore  who  did  not 
receive  Him  did  not  receive  life.  "  But  to  as 
many  as  received  Him,  to  them  gave  He  power 
to  become  the  sons  of  God."  ^  For  it  is  He 
who  has  power  from  the  Father  over  all  things, 
since  He  is  the  Word  of  God,  and  very  man, 
communicating  with  invisible  beings  after  the 
manner  of  the  intellect,  and  appointing  a  law 
obser\'able  to  the  outward  senses,  that  all  things 
should  continue  each  in  its  own  order ;  and  He 
reigns  manifestly  over  things  visible  and  pertain- 
ing to  men ;  and  brings  in  just  judgment  and 
worthy  upon  all ;  as  David  also,  clearly  pointing 
to  this,  says,  "  Our  God  shall  openly  come,  and 
will  not  keep  silence."  •♦  Then  he  shows  also 
the  judgment  which  is  brought  in  by  Him,  saying, 
"A  fire  shall  burn  in  His  sight,  and  a  strong 
tempest  shall  rage  round  about  Him.  He  shall 
call  upon  the  heaven  from  above,  and  the  earth, 
to  judge  His  people." 

CHAP.  XIX.  —  A  COMPARISON  IS  INSTITUTED  BE- 
TWEEN THE  DISOBEDIENT  AND  SINNING  EVE  AND 
THE  VIRGIN  MARY,  HER  PATRONESS.  VARIOUS 
AND    DISCORDANT    HERESIES   ARE    MENTIONED. 

I.  That  the  Lord  then  was  manifestly  coming 
to  His  own  things,  and  was  sustaining  them  by 
means  of  that  creation  which  is  supported  by 
Himself,  and  was  making  a  recapitulation  of  that 
disobedience  which  had  occurred  in  connection 
with  a  tree,  through  the  obedience  which  was 
[exhibited  by  Himself  when  He  hung]  upon  a 
tree,  [the  effects]  also  of  that  deception  being 
done  away  with,  by  which  that  virgin  Eve,  who 
was  already  espoused  to  a  man,  was  unhappily 
misled, — was  happily  announced,  through  means 
of  the  truth  [spoken]  by  the  angel  to  the  Virgin 
Mary,  who  was  [also  espoused]  to  a  man. 5 
For  just  as  the  former  was  led  astray  by  the  word 
of  an  angel,  so  that  she  fled  from  God  when  she 
had  transgressed  His  word ;  so  did  the  latter, 
by  an  angelic  communication,  receive  the  glad 
tidings  that  she  should  sustain  {portaref)  God, 
being  obedient  to  His  word.  And  if  the  former 
did  disobey  God,  yet  the  latter  was  persuaded 
to  be  obedient  to  God,  in  order  that  the  Virgin 
Mary  might  become  the  patroness  ^  {adiwcata) 


■  The  text  reads  "  invisibiliter,"  which  seems  clearly  an  error. 

-  Deut.  xxviii.  66. 

3  John  i.  13. 

^  Ps.  1.  3,  4. 

S   The  text  is  here  most  uncertain  and  obscure. 

*  [This  word /n:/>'(;«t'.f.y  is  ambiguous.  The  Latin  may  stand  for 
Gr.  ai-TiATjildc, — a  person  called  in  to  help,  or  to  take  hold  of  the 
other  end  of  a  burden.  The  aigument  implies  that  Mary  \vas  thus 
the  counterpart  or  balance  of  Eve.] 


of  the  virgin  Eve.  And  thus,  as  the  human  race 
fell  into  bondage  to  death  by  means  of  a  virgin, 
so  is  it  rescued  by  a  virgin ;  virginal  disobedi- 
ence having  been  balanced  in  the  opposite  scale 
by  virginal  obedience.  For  in  the  same  way  the 
sin  of  the  first  created  man  {protoplasti)  receives 
amendment  by  the  correction  of  the  First- 
begotten,  and  the  coming  of  the  serpent  is  con- 
quered by  the  harmlessness  of  the  dove,  those 
bonds  being  unloosed  by  which  we  had  been  fast 
bound  to  death. 

2.  The  heretics  being  all  unlearned  and  igno- 
rant of  God's  arrangements,  and  not  acquainted 
with  that  dispensation  by  which  He  took  upon 
Him  human  nature  {insdi  ejus  quce  est secu-ndum 
homiuon  dispeiisationis),  inasmuch  as  they  blind 
themselves  with  regard  to  the  truth,  do  in  fact 
speak  against  their  own  salvation.  Some  of 
them  introduce  another  Father  besides  the  Cre- 
ator ;  some,  again,  say  that  the  world  and  its 
substance  was  made  by  certain  angels ;  certain 
others  [maintain]  that  it  was  widely  separated 
by  Horos  ^  from  him  whom  they  represent  as 
being  the  Father^- that  it  sprang  forth  {floru- 
isse')  of  itself,  and  from  itself  was  bom.  Then, 
again,  others  [of  them  assert]  that  it  obtained 
substance  in  those  things  which  are  contained 
by  the  Father,  from  defect  and  ignorance  ;  others 
still,  despise  the  advent  of  the  Lord  manifest 
[to  the  senses],  for  they  do  not  admit  His  incar- 
nation ;  while  others,  ignoring  the  arrangement 
[that  He  should  be  born]  of  a.  virgin,  main- 
tain that  He  was  begotten  by  Joseph.  And  still 
further,  some  affirm  that  neither  their  soul  nor 
their  body  can  receive  eternal  life,  but  merely 
the  inner  man.  Moreover,  they  will  have  it  that 
this  [inner  man]  is  that  which  is  the  understand- 
ing {sens urn)  in  them,  and  which  they  decree 
as  being  the  only  thing  to  ascend  to  "  the  per- 
fect." Others  [maintain],  as  I  have  said  in  the 
first  book,  that  while  the  soul  is  saved,  their  body 
does  not  participate  in  the  salvation  which  comes 
from  God ;  in  which  [book]  I  have  also  set  for- 
ward the  hypotheses  of  all  these  men,  and  in 
the  second  have  pointed  out  their  weakness  and 
inconsistency. 

CH;AP.  XX.  —  THOSE  PASTORS  ARE  TO  BE  HEARD  TO 
WHOM  THE  APOSTLES  COMMITTED  THE  CHURCHES, 
POSSESSING  ONE  AND  THE  S.AME  DOCTRINE  OF  SAL- 
VATION ;  THE  HERETICS,  ON  THE  OTHER  HAND, 
ARE  TO  BE  AVOIDED.  WE  MUST  THINK  SOBERLY 
WITH    REGARD    TO  THE  MYSTERIES  OF  THE  FAITH. 

I.  Now  all  these  [heretics]  are  of  much  later 
date  than  the  bishops  to  whom  the  apostles  com- 
mitted the  Churches ;  which  fact  I  have  in  the 
third  book  taken  all  pains  to  demonstrate.  It 
follows,  then,  as  a  matter  of  course,  that  these 


7  The  text  reada "  porro,"  which  makes  no  sense;  so  that  Harve^' 
Ippk^^upon  it,  as  a  corruption  o£  the  reading  "  per  Horum." 


548 


IREN^US   AGAINST    HERESIES. 


heretics  aforementioned,  since  they  are  bHnd  to 
the  truth,  and  deviate  from  tlie  [right]  way,  will 
walk  in  various  roads ;  and  therefore  the  foot- 
steps qf  their  doctrine  are  scattered  here  and 
there  without  agreement  or  connection.  But  the 
path  of  those  belonging  to  the  Church  circum- 
scribes the  whole  world,  as  possessing  the  sure 
tradition  from  the  apostles,  and  gives  unto  us  to 
see  that  the  faith  of  all  is  one  and  the  same, 
since  all  receive  one  and  the  same  God  the 
Father,  and  believe  in  the  same  dispensation 
regarding  the  incarnation  of  the  Son  of  God, 
and  are  cognizant  of  the  same  gift  of  the  Spirit, 
and  are  conversant  with  the  same  command- 
ments, and  preserve  the  same  form  of  ecclesi- 
astical constitution,'  and  expect  the  same  advent 
of  the  Lord,  and  await  the  same  salvation  of  the 
complete  man,  that  is,  of  the  soul  and  body. 
And  undoubtedly  the  preaching  of  the  Church 
is  true  and  stedfast,  in  which  one  and  the  same 
way  of  salvation  is  shown  throughout  the  whole 
world.  For  to  her  is  entrusted  the  light  of  God ; 
and  therefore  the  "  wisdom  "  of  God,  by  means 
of  which  she  saves  all  men,  "  is  declared  in  [its] 
going  forth  ;  it  uttereth  [its  voice]  faithfully  in 
the  streets,  is  preached  on  the  tops  of  the  walls, 
and  speaks  continually  in  the  gates  of  the  city."  ^ 
For  the  Church  preaches  the  truth  everywhere, 
and  she  is  the  seven-branched  candlestick  which 
bears  the  light  of  Christ. 

2.  Those,  therefore,  who  desert  the  preaching 
of  the  Church,  call  in  question  the  knowledge  of 
the  holy  presbyters,  not  taking  into  consideration 
of  how  much  greater  consequence  is  a  religious 
man,  even  in  a  private  station,  than  a  blasphemous 
and  impudent  sophist. •♦  Now,  such  are  all  the 
heretics,  and  those  who  imagine  that  they  have 
hit  upon  something  more  beyond  the  truth,  so 
that  by  following  those  things  already  mentioned, 
proceeding  on  their  way  variously,  inharmoni- 
ously,  and  foolishly,  not  keeping  always  to  the 
same  opinions  with  regard  to  the  same  things, 
as  blind  men  are  led  by  the  blind,  they  shall 
deservedly  fall  into  the  ditch  of  ignorance  lying 
in  their  path,  ever  seeking  and  never  finding  out 
the  truth.5  It  behoves  us,  therefore,  to  avoid 
their  doctrines,  and  to  take  careful  heed  lest  we 
suffer  any  injury  from  them ;  but  to  flee  to  the 
Church,  and  be  brought  up  in  her  bosom,  and 
V)e  nourished  with  the  Lord's  Scriptures.  For  the 
Church  has  been  planted  as  a  garden  {paradisus) 
in  this  world ;  therefore  says  the  Spirit  of  God, 
"  Thou  mayest  freely  eat  from  every  tree  of  the 


'  "  Et  eandem  figiiram  ejus  quae  est  erga  ecclesiam  ordinationis 
cuslodientibus."  Grabe  supposes  this  refers  to  the  ordained  ministry 
of  the  Church,  but  Harvey  thinks  it  refers  more  probably  to  its  gen- 
eral constitution. 

-  [  He  thus  outlines  the  creed,  and  epitomizes  "  the  faith  once 
delivered  to  the  saints,"  as  all  that  is  requisite  to  salvation.] 

^  Prov.  i.  20,  21. 

*  That  is,  the  private  Christian  as  contrasted  with  the  sophist  of 
the  schools. 

*  2  Tim.  iii.  7. 


garden,"  ^  that  is,  Eat  ye  from  every  Scripture  of 
the  Lord ;  but  ye  shall  not  eat  with  an  uplifted 
mind,  nor  touch  any  heretical  discord.  For  these 
men  do  profess  that  they  have  themselves  the 
knowledge  of  good  and  evil ;  and  they  set  their 
own  impious  minds  above  the  God  who  made 
them.  They  therefore  form  opinions  on  what  is 
beyond  the  limits  of  the  understanding.  For  this 
cause  also  the  apostle  says,  "  Be  not  wise  beyond 
what  it  is  fitting  to  be  wise,  but  be  wise  pru- 
dently," 7  that  we  be  not  cast  forth  by  eating  of 
the  "knowledge"  of  these  men  (that  knowledge 
which  knows  more  than  it  should  do)  from  the 
paradise  of  life.  Into  this  paradise  the  Lord  has 
introduced  those  who  obey  His  call,  "  summing 
up  in  Himself  all  things  which  are  in  heaven,  and 
which  are  on  earth  ;  "  **  but  the  things  in  heaven 
are  spiritual,  while  those  on  earth  constitute  the 
dispensation  in  human  nature  {secundum  homi- 
nem  est  disposition.  These  things,  therefore,  He 
recapitulated  in  Himself:  by  uniting  man  to  the 
Spirit,  and  causing  the  Spirit  to  dwell  in  man, 
He  is  Himself  made  the  head  of  the  Spirit,  and 
gives  the  Spirit  to  be  the  head  of  man  :  for 
through  Him  (the  Spirit)  we  see,  and  hear,  and 
speak. 

CHAP.  XXI. CHRIST    IS   THE  HE.\D  OF  ALL   THINGS 

ALREADY  MENTIONED.  IT  WAS  FITTING  THAT  HE 
SHOULD  BE  SENT  BY  THE  FATHER,  THE  CREATOR 
OF  ALL  THINGS,  TO  ASSUME  HUMAN  NATURE,  AND 
SHOULD  BE  TEMPTED  BY  SATAN,  THAT  HE  MIGHT 
FULFIL  THE  PROMISES,  AND  CARRY  OFF  A  GLORI- 
OUS   AND    PERFECT    VICTORY. 

I.  He  has  therefore,  in  His  work  of  recapitu- 
lation, summed  up  all  things,  both  waging  war 
against  our  enemy,  and  crushing  him  who  had 
at  the  beginning  led  us  away  captives  in  Adam, 
and  trampled  upon  his  head,  as  thou  canst  per- 
ceive in  Genesis  that  God  said  to  the  serpent, 
"  And  I  will  put  enmity  between  thee  and  the 
woman,  and  between  thy  seed  and  her  seed  ; 
He  shall  be  on  the  watch  for  {observabit'^^  thy 
head,  and  thou  on  the  watch  for  His  heel."  "^ 
For  from  that  time,  He  who  should  be  born  of 
a  woman,  [namely]  from  the  Virgin,  after  the 
likeness  of  Adam,  was  preached  as  keeping  watch 
for  the  head  of  the  serpent.  This  is  the  seed  of 
which  the  apostle  says  in  the  Epistle  to  the  Gala- 
tians,  "  that  the  law  of  works  was  established  until 
the  seed  should  come  to  whom  the  promise  was 
made."  "  This  fact  is  exhibited  in  a  still  clearer 
light  in  the  same  Epistle,  where  he  thus  speaks  : 
"  But  when  the  fulness  of  time  was  come,  God 


6  Gen.  ii.  16. 

7  Rom.  xii.  3. 

8  Eph.  i.  10. 

9  T7)p>i(Tf  I  and  repeati  have  probably  been  confounded. 
'°  Gen.  iii.  15. 

"  Gal.  iii.  19. 


IREN/EUS   AGAINST   HERESIES. 


549 


sent  forth  His  Son,  made  of  a  woman."  '  For 
indeed  the  enemy  would  not  have  been  fairly 
vanquished,  unless  it  had  been  a  man  [born]  of 
a  woman  who  conquered  him.  For  it  was  by  j 
means  of  a  woman  that  he  got  the  advantage  ' 
over  man  at  first,  setting  himself  up  as  man's  j 
opponent.  And  therefore  does  the  Lord  profess 
Flimself  to  be  the  Son  of  man,  comprising  in 
Himself  that  original  man  out  of  whoai  the  wo- 
man was  fashioned  (ex  quo  ea  qiice  secundum 
viuliercm  est plasmatio  facta  est),  in  order  that, 
as  our  species  went  down  to  death  through  a 
vancjuished  man,  so  we  may  ascend  to  life  again 
through  a  victorious  one  ;  and  as  through  a  man 
death  received  the  palm  [of  victory]  against  us, 
so  again  by  a  man  we  may  receive  the  palm 
against  death. 

2.  Now  the  Lord  would  not  have  recapitulated 
in  Himself  that  ancient  and  primary  enmity 
against  the  serpent,  fulfilling  the  promise  of  the 
Creator  {Dciniurgi),  and  performing  His  com- 
mand, if  He  had  come  from  another  Father. 
But  as  He  is  one  and  the  same,  who  formed  us 
at  the  beginning,  and  sent  His  Son  at  the  end, 
the  Lord  did  perform  His  command,  being  made 
of  a  woman,  by  both  destroying  our  adversary, 
and  perfecting  man  after  the  image  and  likeness 
of  God.  And  for  this  reason  He  did  not  draw 
the  means  of  confounding  him  from  any  other 
source  than  from  the  words  of  the  law,  and  made 
use  of  the  Father's  commandment  as  a  help 
towards  the  destruction  and  confusion  of  the 
apostate  angel.  Fasting  forty  days,  like  Ivloses 
and  Elias,  He  afterwards  hungered,  first,  in 
order  that  we  may  perceive  that  He  was  a  real 
and  substantial  man  —  for  it  belongs  to  a  man 
to  suffer  hunger  when  fasting ;  and  secondly, 
that  His  opponent  might  have  an  opportunity 
of  attacking  Him.  For  as  at  the  beginning  it 
was  by  means  of  food  that  [the  enemy]  per- 
suaded man,  although  not  suffering  hunger,  to 
transgress  God's  commandments,  so  in  the  end 
he  did  not  succeed  in  persuading  Him  that  was 
an  hungered  to  take  that  food  which  proceeded 
from  God.  For,  when  tempting  Him,  he  said, 
''  If  thou  be  the  Son  of  God,  command  tliat 
these  stones  be  made  bread."-  But  the  Lord 
repulsed  him  by  the  commandment  of  the  law, 
saying,  "  It  is  written,  Man  doth  not  live  by 
bread  alone."  ^  As  to  those  words  [of  His 
enemy,]  "  If  thou  be  the  Son  of  God,"  [the 
Lord]  made  no  remark ;  but  by  thus  acknowl- 
edging His  human  nature  He  baffled  His  ad- 
versary, and  exhausted  the  force  of  his  first 
attack  by  means  of  His  Father's  word.  The 
corruption  of  man,  therefore,  which  occurred  in 
paradise  by  both  [of  our  first  parents]   eating. 


I  Gal.  iv.  4. 
"  Matt.  iv.  3. 
3  Deut.  viii.  3. 


was  done  away  with  by  [tiie  Lord's]  want  of 
food  in  this  world. ■♦  But  lie,  being  thus  van- 
quished by  the  law,  endeavoured  again  to  make 
an  assault^^by  himself  quoting  a  commandment' 
of  the  law.  For,  bringing  Him  to  the  highest 
pinnacle  of  the  temple,  he  said  to  Him,  "  If  thou 
art  the  Son  of  God,  cast  thyself  down.  For  it  is 
written.  That  God  shall  give  His  angels  charge 
concerning  thee,  and  in  their  hands  they  shall 
bear  thee  up,  lest  perchance  thou  dash  thy  foot 
against  a  stone  ;  "  5  thus  concealing  a  falsehood 
under  the  guise  of  Scripture,  as  is  done  by  all 
the  heretics.  For  that  was  indeed  wTitten, 
[namely],  "That  He  hath  given  His  angels 
charge  concerning  Him ;  "  but  "  cast  thyself 
down  from  hence  "  no  Scripture  said  in  reference 
to  Him  :  this  kind  of  persuasion  the  devil  pro- 
duced from  himself.  The  Lord  therefore  con- 
futed him  out  of  the  law,  when  He  said,  "  It  is 
\\Titten  again.  Thou  shalt  not  tempt  the  Lord 
thy  God  ;  "  ^  pointing  out  by  the  word  contained 
in  the  law  that  which  is  the  duty  of  man,  that  he 
should  not  tempt  God ;  and  in  regard  to  Him- 
self, since  He  api^eared  in  human  form,  [declar- 
ing] that  He  would  not  tempt  the  Lord  his  God.^ 
The  pride  of  reason,  therefore,  which  was  in  the 
serpent,  was  put  to  nought  by  the  humility  found 
in  the  man  [Christ]  ,  and  now  twice  was  the 
devil  conquered  from  Scripture,  when  he  -was 
detected  as  advising  things  contrary  to  God's 
commandment,  and  was  shown  to  be  the  enemy 
of  God  by  [the  expression  of]  his  thoughts. 
He  then,  having  been  thus  signally  defeated,  and 
then,  as  it  were,  concentrating  his  forces,  drawing 
up  in  order  all  his  available  power  for  falsehood, 
in  the  third  place  "  showed  Him  all  the  king- 
doms of  the  world,  and  the  glory  of  them,"  * 
saying,  as  Luke  relates,  "All  these  will  I  give 
thee,  —  for  they  are  delivered  to  me  ;  and  to 
whom  I  will,  I  give  them,  —  if  thou  wilt  fall 
down  and  worship  me."  The  Lord  then,  ex- 
posing him  in  his  true  character,  says,  "  Depart, 
Satan ;  for  it  is  written.  Thou  shalt  worship  the 
Lord  thy  God,  and  Him  only  shalt  thou  serx'e.'"^ 
He  both  revealed  him  by  this  name,  and  showed 
[at  the  same  time]  who  He  Himself  was.  For 
the  Hebrew  word  "  Satan  "  signifies  an  apostate. 
And  thus,  vanquishing  him  for  the  third  time. 
He  spumed  him  from  Him  finally  as  being  con- 
quered out  of  the  law  ;  and  there  was  done  away 
with  that  infringement  of  God's  commandment 
which  had  occurred  in  Adam,  by  means  of  the 
precept  of  the  law,  which  the  Son  of  man  ob- 


•*  The  Latin  of  this  obscure  sentence  is :  Qus  ergo  fuit  in  Paradise 
repletio  hominis  per  dupliccm  gustationem,  dissoluta  est  per  earn, 
quse  fuit  in  hoc  mundo,  indigentiam.  Hari-ey  thinks  that  repUtm  is 
an  error  of  the  translation  reading  acaTrArjpwats  fordi'an-j;p<0(T4S.  This 
conjecture  is  adopted  above. 

5  Ps.  Ixx.vix.  II. 

6  Deut.  vi.  1 6. 

'  This  sentence  is  one  of  great  obscurity. 
^  Luke  iv.  6,  7. 
9  Matt.  iv.  lo. 


550 


IRENvEUS    AGAINST    HERESIES. 


served,  who   did  not  transgress  the  command- 
ment of  God. 

3.  Who,  then,  is  this  Lord  God  to  whom 
Christ  bears  witness,  whom  no  man  shall  tempt, 
whom  all  should  worship,  and  serve  Him  alone? 
It  is,  beyond  all  manner  of  doubt,  that  God  who 
also  gave  the  law.  For  these  things  had  been 
predicted  in  the  law,  and  by  the  words  {senien- 
tia/n)  of  the  law  the  Lord  showed  that  the  law 
does  indeed  declare  the  Word  of  God  from  the 
Father  ;  and  the  apostate  angel  of  God  is 
destroyed  by  its  voice,  being  exposed  in  his 
true  colours,  and  vanquished  by  the  Son  of  man 
keeping  the  commandment  of  God.  For  as  in 
the  beginning  he  enticed  man  to  transgress  his 
Maker's  law,  and  thereby  got  him  into  his 
power ;  yet  his  power  consists  in  transgression 
and  apostasy,  and  with  these  he  bound  man  [to 
himself]  ;  so  again,  on  the  other  hand,  it  was 
necessary  that  through  man  himself  he  should, 
when  conquered,  be  bound  with  the  same  chains 
with  which  he  had  bound  man,  in  order  that 
man,  being  set  free,  might  return  to  his  Lord, 
leaving  to  him  (Satan)  those  bonds  by  which 
he  himself  had  been  fettered,  that  is,  sin.  For 
when  Satan  is  bound,  man  is  set  free ;  since 
"  none  can  enter  a  strong  man's  house  and 
spoil  his  goods,  unless  he  first  bind  the  strong 
man  himself." '  The  Lord  therefore  exposes 
him  as  speaking  contrary  to  the  word  of  that 
God  who  made  all  things,  and  subdues  him  by 
means  of  the  commandment.  Now  the  law  is 
the  commandment  of  God.  The  Man  proves 
him  to  be  a  fugitive  from  and  a  transgressor  of 
the  law,  an  apostate  also  from  God.  After  [the 
Man  had  done  this],  the  Word  bound  him 
securely  as  a  fugitive  from  Himself,  and  made 
spoil  of  his  goods,  —  namely,  those  men  whom 
he  held  in  bondage,  and  whom  he  unjustly  used 
for  his  own  purposes.  And  justly  indeed  is  he 
led  captive,  who  had  led  men  unjustly  into  bond- 
age ;  while  man,  who  had  been  led  captive  in 
times  past,  was  rescued  from  the  grasp  of  his 
possessor,  according  to  the  tender  mercy  of  God 
the  Father,  who  had  compassion  on  His  own 
handiwork,  and  gave  to  it  salvation,  restoring  it 
by  means  of  the  Word  —  that  is,  by  Christ  —  in 
order  that  men  might  learn  by  actual  proof  that 
he  receives  incorruptibility  not  of  himself, ,  but 
by  the  free  gift  of  (jod. 

CHAP.    XXII. THE   TRUE  LORD  AND  THE   ONE  GOD 

IS  DECLARED  BY  THE  LAW,  AND  MANIFESTED  BY 
CHRIST  HIS  SON  IN  THE  GOSPEL  ;  WHOM  ALONE 
WE  SHOULD  ADORE,  AND  FROM  HIM  WE  MUST 
LOOK    FOR   ALL   GOOD   THINGS,  NOT   FROM  SATAN. 

I.  Thus  then  does  the  Lord  plainly  show  that 
it  was  the  true  Lord  and  the  one  God  who  had 


'  Matt.  xii.  29  and  Mark  iii.  27. 


been  set  forth  by  the  law ;  for  Him  whom  the 
law  proclaimed  as  God,  the  same  did  Christ 
point  out  as  the  Father,  whom  also  it  Ijchoves 
the  disciples  of  Christ  alone  to  serve.  By  means 
of  the  statements  of  the  law.  He  put  our  adver- 
sary to  utter  confusion  ;  and  the  law  directs  us 
to  praise  God  the  Creator  {^Demiiirgum),  and 
to  serve  Him  alone.  Since  this  is  the  case,  we 
must  not  seek  for  another  Father  besides  Him, 
or  above  Him,  since  there  is  one  God  who  jus- 
tifies the  circumcision  by  faith,  and  the  uncir- 
cumcision  through  faith.^  For  if  there  were  any 
other  perfect  Father  above  Him,  He  (Christ) 
would  by  no  means  have  overthrown  Satan  by 
means  of  His  words  and  commandments.  For 
one  ignorance  cannot  be  done  away  with  by 
means  of  another  ignorance,  any  more  than  one 
defect  by  another  defect.  If,  therefore,  the  law 
is  due  to  ignorance  and  defect,  how  could  the 
statements  contained  therein  bring  to  nought 
the  ignorance  of  the  devil,  and  conquer  the 
strong  man?  For  a  strong  man  can  be  con- 
quered neither  by  an  inferior  nor  by  an  equal, 
but  by  one  possessed  of  greater  power.  But  the 
Word  of  God  is  the  superior  above  all.  He  who 
is  loudly  proclaimed  in  the  law :  "  Hear,  O 
Israel,  the  Lord  thy  God  is  one  God ;  "  and, 
"  Ihou  shalt  love  the  Lord  thy  God  with  all  thy 
heart ;  "  and,  "  Him  shalt  thou  adore,  and  Him 
alone  shalt  thou  serve."  ^  Then  in  the  Gospel, 
casting  down  the  apostasy  by  means  of  these 
expressions.  He  did  both  overcome  the  strong 
man  by  His  Father's  voice,  and  He  acknowl- 
edges the  commandment  of  the  law  to  express 
His  own  sentiments,  when  He  says,  "  Thou  shalt 
not  tempt  the  Lord  thy  God."-*  For  He  did 
not  confound  the  adversary  by  the  saying  of  any 
other,  but  by  that  belonging  to  His  own  Father, 
and  thus  overcame  the  strong  man. 

2.  He  taught  by  His  commandment  that  we 
who  have  been  set  free  should,  when  hungry,  take 
that  food  which  is  given  by  God  ;  and  that,  when 
placed  in  the  exalted  'position  of  every  grace 
[that  can  be  received],  we  should  not,  either 
by  trusting  to  works  of  righteousness,  or  when 
adorned  with  super-eminent  [gifts  of]  ministra- 
tion, by  any  means  be  lifted  up  with  pride,  nor 
should  we  tempt  God,  but  should  feel  humility 
in  all  things,  and  have  ready  to  hand  [this  say- 
ing], "  Thou  shalt  not  tempt  the  Lord  thy  God."  s 
As  also  the  apostle  taught,  saying,  "  Minding  not 
high  things,  but  consenting  to  things  of  low 
estate;"^  that  we  should  neither  be  ensnared 
with  riches,  nor  mundane  glory,  nor  present 
fancy,  but  should  know  that  we  must  "  worship 
the  Lord  thy  God,  and  serve  Him  alone,"  and 


2  Rom.  iii.  30. 

3  ]  lent.  vi.  4,  5, 
•♦  Matt.  iv.  7. 

5  Dcut.  vi.  16. 
^  Rom.  xii.  16. 


IRENyEUS   AGAINST   HERESIES. 


551 


give  no  heed  to  him  who  falsely  promised  things 
not  his  own,  when  he  said,  "  All  these  will  I  give 
thee,  if,  falling  down,  thou  wilt  worshij)  me." 
For  he  himself  confesses  that  to  adore  him,  and 
to  do  his  will,  is  to  fall  from  the  glory  of  God, 
And  in  what  thing  either  pleasant  or  good  can 
that  man  who  has  fallen  participate  ?  Or  what 
else  can  such  a  person  hope  for  or  expect,  except 
death  ?  For  death  is  next  neighl)our  to  him  who 
has  fallen.  Hence  also  it  follows  that  he  will 
not  give  what  he  has  promised.  For  how  can  he 
make  grants  to  him  who  has  fallen?  Moreover, 
since  (iod  rules  over  men  and  him  too,  and  with- 
out the  will  of  our  Father  in  heaven  not  even  a 
sparrow  falls  to  the  ground,'  it  follows  that  his 
declaration,  "All  these  things  are  delivered  unto 
me,  and  to  whomsoever  I  will  I  give  them,"  pro- 
ceeds from  him  when  puffed  up  with  pride.  For 
the  creation  is  not  subjected  to  his  power,  since 
indeed  he  is  himself  but  one  among  created 
things.  Nor  shall  he  give  away  the  rule  over 
men  to  men ;  but  both  all  other  things,  and  all 
human  affairs,  are  arranged  according  to  God  the 
Father's  disposal.  Besides,  the  Lord  declares 
that  "  the  devil  is  a  liar  from  the  beginning,  and 
the  truth  is  not  in  him."^  If  then  he  be  a  liar, 
and  the  truth  be  not  in  him,  he  certainly  did  not 
speak  truth,  but  a  lie,  when  he  said,  "  For  all 
these  things  are  delivered  to  me,  and  to  whom- 
soever I  will  I  give  them."  ^ 

CHAP.    XXIir. THE    DEVIL   IS   WELL    PRACTISED     IN 

FALSEHOOD,  BY  WHICH  ADAM  HAVING  BEEN  LED 
ASTR.AY,  SINNED  ON  THE  SIXTH  DAY  OF  THE 
CREATION,  IN  WHICH  DAY  ALSO  HE  HAS  BEEN 
RENEWED    BY    CHRIST. 

I.  He  had  indeed  been  already  accustomed 
to  lie  against  God,  for  the  purpose  of  leading 
men  astray.  For  at  the  beginning,  when  God 
had  given  to  man  a  variety  of  things  for  food, 
while  He  commanded  him  not  to  eat  of  one 
tree  only,  as  the  Scripture  tells  us  that  God  said 
to  Adam  :  "  From  every  tree  which  is  in  the  gar- 
den thou  shalt  eat  food  ;  but  from  the  tree  of 
knowledge  of  good  and  evil,  from  this  ye  shall 
not  eat :  for  in  the  day  that  ye  shall  eat  of  it,  ye 
shall  die  by  death  ;  "  ■*  he  then,  lying  against  the 
Lord,  tempted  man,  as  the  Scripture  says  that 
the  serpent  said  to  the  woman  :  "  Has  God  in- 
deed said  this.  Ye  shall  not  eat  from  every  tree 
of  the  garden?  "5  And  when  she  had  exposed 
the  falsehood,  and  simply  related  the  command, 
as  He  had  said,  "  From  every  tree  of  the  garden 
we  shall  eat ;  but  of  the  fruit  of  the  tree  which  is 
in  the  midst  of  the  garden,  God  hath  said.  Ye 
shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest 


'  Matt.  X.  29. 
2  John  viii.  44. 
8  Luke  iv.  6. 
*  Gen.  ii.  16,  17. 
5  Gen.  iii.  i. 


ye  die  :  "  ^'  when  he  had  [thus]  learned  from  the 
woman  the  command  of  God,  having  brought 
his  cunning  into  play,  he  finally  deceived  her  by 
a  falsehood,  saying,  "  Ye  shall  not  die  by  death  ; 
for  God  knew  that  in  the  day  ye  shall  eat  of  it 
your  eyes  shall  be  opened,  and  ye  shall  be  as 
gods,  knowing  good  and  evil."  7  In  the  first 
place,  then,  in  the  garden  of  God  he  disputed 
about  God,  as  if  God  was  not  there,  for  he  was 
ignorant  of  the  greatness  of  God ;  and  then,  in 
the  next  place,  after  he  had  learned  from  the 
woman  that  God  had  said  that  they  should  die 
if  they  tasted  the  aforesaid  tree,  opening  his 
mouth,  he  uttered  the  third  falsehood, "  Ye  shall 
not  die  by  death."  But  that  God  was  true,  and 
the  serpent  a  liar,  was  proved  by  the  result, 
death  having  passed  upon  them  who  had  eaten. 
For  along  with  the  fruit  they  did  also  fall  under 
the  power  of  death,  because  they  did  eat  in  dis- 
obedience ;  and  disobedience  to  God  entails 
death.  Wherefore,  as  they  became  forfeit  to 
death,  from  that  [moment]  they  were  handed 
over  to  it. 

2.  Thus,  then,  in  the  day  that  they  did  eat,  in 
the  same  did  they  die,  and  became  death's  debt- 
ors, since  it  was  one  day  of  the  creation.  For 
it  is  said,  "  There  was  made  in  the  evening,  and 
there  was  made  in  the  morning,  one  day."  Now 
in  this  same  day  that  they  did  eat,  in  that  also 
did  they  die.  But  according  to  the  cycle  and 
progress  of  the  days,  after  which  one  is  termed 
first,  another  second,  and  another  third,  if  any- 
body seeks  diligently  to  learn  upon  what  day 
out  of  the  seven  it  was  that  Adam  died,  he 
will  find  it  by  examining  the  dispensation  of 
the  Lord.  For  by  summing  up  in  Himself  the 
whole  human  race  from  the  beginning  to  the 
end,  He  has  also  summed  up  its  death.  From 
this  it  is  clear  that  the  Lord  suffered  death,  in 
obedience  to  His  Father,  upon  that  day  on 
which  Adam  died  while  he  disobeyed  God. 
Now  he  died  on  the  same  day  in  which  he  did 
eat.  For  God  said,  "  In  that  day  on  which  ye 
shall  eat  of  it,  ye  shall  die  by  death."  The 
Lord,  therefore,r  ecapitulating  in  Himself  this 
day,  underwent  His  sufferings  upon  the  day 
preceding  the  Sabbath,  that  is,  the  sixth  day  of 
the  creation,  on  which  day  man  was  created  ; 
thus  granting  him  a  second  creation  by  means 
of  His  passion,  which  is  that  [creation]  out  of 
death.  And  there  are  some,  again,  w'ho  relegate 
the  death  of  Adam  to  the  thousandth  year ;  for 
since  "a  day  of  the  Lord  is  as  a  thousand 
years,"  ^  he  did  not  overstep  the  thousand  years, 
but  died  within  them,  thus  bearing  out  the  sen- 
tence of  his  sin.  Whether,  therefore,  with  re- 
spect to  disobedience,  which  is  death ;  whether 


*  Gen.  iii.  2,  3. 
'  Gen.  iii.  4. 
8  2  Pet.  iii.  8. 


552 


IREN^US   AGAINST   HERESIES. 


[we  consider]  that,  on  account  of  that,  they 
were  deHvered  over  to  death,  and  made  debtors 
to  it ;  whether  with  respect  to  [the  fact  that  on] 
one  and  the  same  day  on  which  they  ate  they 
also  died  (for  it  is  one  day  of  the  creation)  ; 
whether  [we  regard  this  point],  that,  with  re- 
spect to  this  cycle  of  days,  they  died  on  the 
day  in  which  they  did  also  eat,  that  is,  the  day 
of  the  preparation,  which  is  termed  "  the  pure 
supper,"  that  is,  the  sixth  day  of  the  feast, 
which  the  Lord  also  exhibited  when  He  suffered 
on  that  day ;  or  whether  [we  reflect]  that  he 
(Adam)  did  not  overstep  the  thousand  years, 
but  died  within  their  limit,  —  it  follows  that,  in 
regard  to  all  these  significations,  God  is  indeed 
true.  For  they  died  who  tasted  of  the  tree  ; 
and  the  serpent  is  proved  a  liar  and  a  murderer, 
as  the  Lord  said  of  him  :  "  For  he  is  a  mur- 
derer from  the  beginning,  and  the  truth  is  not 
in  him."  ' 

CHAP.   XXIV. OF    THE    CONSTANT   FALSEHOOD   OF 

THE  DEVIL,  AND  OF  THE  POWERS  AND  GOV- 
ERNMENTS OF  THE  WORLD,  WHICH  WE  OUGHT 
TO  OBEY,  INASMUCH  AS  THEY  ARE  APPOINl'ED 
OF   GOD,    NOT   OF  THE   DEVIL. 

I.  As  therefore  the  devil  lied  at  the  begin- 
ning, so  did  he  also  in  the  end,  when  he  said, 
"  All  these  are  delivered  unto  me,  and  to  whom- 
soever I  will  I  give  them."  ^  For  it  is  not  he 
who  has  appointed  the  kingdoms  of  this  world, 
but  God ;  for  "  the  heart  of  the  king  is  in  the 
hand  of  God."  3  And  the  Word  also  says  by 
Solomon,  "  By  me  kings  do  reign,  and  princes 
administer  justice.  By  me  chiefs  are  raised  up, 
and  by  me  kings  rule  the  earth."  ■*  Paul  the 
apostle  also  says  upon  this  same  subject :  "  Be 
ye  subject  to  all  the  higher  powers  ;  for  there 
is  no  power  but  of  God  :  now  those  which  are 
have  been  ordained  of  God."  s  And  again,  in 
reference  to  them  he  says,  "  For  he  beareth  not 
the  sword  in  vain  ;  for  he  is  the  minister  of  God, 
the  avenger  for  wrath  to  him  who  does  evil."  ^ 
Now,  that  he  spake  these  words,  not  in  regard 
to  angelical  powers,  nor  of  invisible  rulers  —  as 
some  venture  to  expound  the  passage  —  but  of 
those  of  actual  human  authorities,  [he  shows 
when]  he  says,  "  For  this  cause  pay  ye  tribute 
also  :  for  they  are  God's  ministers,  doing  service 
for  this  very  thing."  ^  This  also  the  Lord  con- 
firmed, when  He  did  not  do  what  He  was 
tempted  to  by  the  devil ;  but  He  gave  directions 
that  tribute  should  be  paid  to  the  tax-gatherers 
for   Himself  and   Peter ;  ^    because    "  they   are 


'  John  viii.  44. 

'  Matt.  iv.  g;  Luke  iv.  6. 

3  Prov.  xxi.  I. 

■*  Prov.  viii.  15. 

5  Rom.  xiii.  i. 

*  Rom.  xiii.  4. 
7  Rom.  xiii.  6. 

*  Matt.  xvii.  27. 


the   ministers    of   God,   serving    for   this   very 
thing." 

2.  For  since  man,  by  departing  from  God, 
reached  such  a  pitch  of  fury  as  even  to  look 
upon  his  brother  as  his  enemy,  and  engaged 
without  fear  in  every  kind  of  restless  conduct, 
and  murder,  and  avarice ;  God  imposed  upon 
mankind  the  fear  of  man,  as  they  did  not  ac- 
knowledge the  fear  of  God,  in  order  that,  being 
subjected  to  the  authority  of  men,  and  kept 
under  restraint  by  their  laws,  they  might  attain 
to  some  degree  of  justice,  and  exercise  mutual 
forbearance  through  dread  of  the  sword  sus- 
pended full  in  their  view,  as  the  apostle  says : 
"  For  he  beareth  not  the  sword  in  vain ;  for  he 
is  the  minister  of  God,  the  avenger  for  wrath 
upon  him  who  does  evil."  And  for  this  reason 
too,  magistrates  themselves,  having  laws  as  a 
clothing  of  righteousness  whenever  they  act  in 
a  just  and  legitimate  manner,  shall  not  be  called 
in  question  for  their  conduct,  nor  be  liable  to 
punishment.  But  whatsoever  they  do  to  the  sub- 
version of  justice,  iniquitously,  and  impiously,  and 
illegally,  and  tyrannically,  in  these  things  shall 
they  also  perish  ;  for  the  just  judgment  of  God 
comes  equally  upon  all,  and  in  no  case  is  defec- 
tive. Earthly  rule,  therefore,  has  been  appointed 
by  God  for  the  benefit  of  nations,^  and  not  by 
the  devil,  who  is  never  at  rest  at  all,  nay,  who 
does  not  love  to  see  even  nations  conducting 
themselves  after  a  quiet  manner,  so  that  under 
the  fear  of  human  rule,  men  may  not  eat  each 
other  up  like  fishes ;  but  that,  by  means  of  the 
establishment  of  law_s,  they  may  keep  down  an 
excess  of  wickedness  among  the  nations.  And 
considered  from  this  point  of  view,  those  who 
exact  tribute  from  us  are  "God's  ministers, serv- 
ing for  this  very  purpose." 

3.  As,  then,  "  the  powers  that  be  are  ordained 
of  God,"  it  is  clear  that  the  devil  lied  when  he 
said,  "  These  are  delivered  unto  me ;  and  to 
whomsoever  I  will,  I  give  them."  For  by  the 
law  of  the  same  Being  as  calls  men  into  existence 
are  kings  also  appointed,  adapted  for  those  men 
who  are  at  the  time  placed  under  their  govern- 
ment. Some  of  these  [rulers]  are  given  for  the 
correction  and  the  benefit  of  their  subjects,  and 
for  the  preservation  of  justice  ;  but  others,  for  the 
purposes  of  fear  and  punishment  and  rebuke  : 
others,  as  [the  subjects]  deserve  it,  are  for  de- 
ception, disgrace,  and  pride ;  while  the  just 
judgment  of  God,  as  I  have  observed  already, 
passes  equally  upon  all.  The  devil,  howe\-er,  as 
he  is  the  apostate  angel,  can  only  go  to  this 
length,  as  he  did  at  the  beginning,  [namely]  to 
deceive  and  lead  astray  the  mind  of  man  into 
disobeying  the  commandments  of  God,  and  grad- 


9  [Well  says  Benjamin  Franklin:  "He  who  shall  introduce 
into  public  affairs  the  pnnci[iles  of  primitive  Christianity  will  change 
tiie  face  of  the  world."     See  Bancroft,  Hist.  U.S.,  vol.  ix.  p.  492.] 


IRENzEUS   AGAINST   HERESIES. 


553 


ually  to  darken  the  hearts  of  those  who  would 
endeavour  to  sen-e  him,  to  the  forgetting  of 
the  true  God,  but  to  the  adoration  of  himself 
as  God. 

4.  Just  as  if  any  one,  being  an  apostate,  and 
seizing  in  a  hostile  manner  another  man's  terri- 
tory, should  harass  the  inhabitants  of  it,  in  order 
that  he  might  claim  for  himself  the  glory  of  a 
king  among  those  ignorant  of  his  apostasy  and 
robbery;  so  likewise  also  the  devil,  being  one 
among  those  angels  who  are  placed  over  the 
spirit  of  the  air,  as  the  Apostle  Paul  has  declared 
in  his  Epistle  to  the  Ephesians,'  becoming  en- 
vious of  man,  was  rendered  an  apostate  from  the 
divine  law :  for  envy  is  a  thing  foreign  to  God. 
And  as  his  apostasy  was  exposed  by  man,  and 
man  became  the  [means  of]  searching  out  his 
thoughts  {ct  examinatio  scntenticB  ejus,  homo  /ac- 
tus est),  he  has  set  himself  to  this  with  greater 
and  greater  determination,  in  opposition  to  man, 
en\ying  his  life,  and  wishing  to  involve  him  in 
his  own  apostate  power.  The  Word  of  God, 
however,  the  Maker  of  all  things,  conquering 
him  by  means  of  human  nature,  and  showing 
him  to  be  an  apostate,  has,  on  the  contrary, 
put  him  under  the  power  of  man.  For  He  says, 
"  Behold,  I  confer  upon  you  the  power  of  tread- 
ing upon  serpents  and  scorpions,  and  upon  all 
the  power  of  the  enemy,"  ^  in  order  that,  as  he 
obtained  dominion  over  man  by  apostasy,  so 
again  his  apostasy  might  be  deprived  of  power 
by  means  of  man  turning  back  again  to  God. 

CHAP.  XXV. THE  FRAUD,  PRIDE,  AND  TYRANNI- 
CAL KINGDOM  OF  ANFICHRIST,  AS  DESCRIBED 
BY    DANIEL   AND    PAUL. 

I.  And  not  only  by  the  particulars  already 
mentioned,  but  also  by  means  of  the  events 
which  shall  occur  in  the  time  of  .Antichrist  is  it 
shown  that  he,  being  an  apostate  and  a  robber, 
is  anxious  to  be  adored  as  God  ;  and  that,  al- 
though a  mere  slave,  he  wishes  himself  to  be 
l)roclaimed  as  a  king.  For  he  (Antichrist)  be- 
ing endued  with  all  the  power  of  the  devil,  shall 
come,  not  as  a  righteous  king,  nor  as  a  legitimate 
king,  [i.e.,  one]  in  subjection  to  God,  but  an 
impious,  unjust,  and  lawless  one  ;  as  an  apostate, 
iniquitous  and  murderous  ;  as  a  robber,  concen- 
trating in  himself  [all]  satanic  apostasy,  and 
setting  aside  idols  to  persuade  [men]  that  he 
himself  is  God,  raising  up  himself  as  the  only 
idol,  having  in  himself  the  multifarious  errors  of 
the  other  idols.  This  he  does,  in  order  that 
they  who  do  [now]  worship  the  devil  by  means 
of  many  abominations,  may  serv^e  himself  by  this 
one  idol,  of  whom  the  apostle  thus  speaks  in 
the  second  Epistle  to  the  Thessalonians  :  "  Un- 
less there  shall  come  a  falling  away  first,  and  the 


'  Eph.  ii.  2. 
^  Luke  X.  19. 


man  of  sin  shall  be  revealed,  the  son  of  perdi- 
tion, who  opposeth  and  exalteth  himself  above 
all  that  is  called  God,  or  that  is  worshipped ;  so 
that  he  sitteth  in  the  temple  of  God,  showing 
himself  as  if  he  were  God."  The  apostle  there- 
fore clearly  points  out  his  apostasy,  and  that  he 
is  lifted  up  above  all  that  is  called  God,  or  that 
is  worshii)ped  —  that  is.  above  every  idol  —  for 
these  are  indeed  so  called  by  men,  but  are  not 
[really]  gods ;  and  that  he  will  endeavour  in  a 
tyrannical  manner  to  set  himself  forth  as  God. 

2.  Moreover,  he  (the  apostle)  has  also  pointed 
out  this  which  I  have  shown  in  many  ways,  that 
the  temple  in  Jerusalem  was  made  by  the  direc- 
tion of  the  true  God,  For  the  apostle  himself, 
speaking  in  his  own  person,  distincdy  called  it 
the  temple  of  God.  Now  I  have  shown  in  the 
third  book,  that  no  one  is  termed  God  by  the 
apostles  when  speaking  for  themselves,  except 
Him  who  truly  is  God,  the  Father  of  our  Lord, 
by  whose  directions  the  temple  which  is  at  Jeru- 
salem was  constructed  for  those  purposes  which 
I  have  already  mentioned ;  in  which  [temple] 
the  enemy  shall  sit,  endeavouring  to  show  him- 
self as  Christ,  as  the  Lord  also  declares  :  "  But 
when  ye  shall  see  the  abomination  of  desolation, 
which  has  been  spoken  of  by  Daniel  the  prophet, 
standing  in  the  holy  place  (let  him  that  readeth 
understand),  then  let  those  who  are  in  Judea 
flee  into  the  mountains  ;  and  he  who  is  upon  the 
house-top,  let  him  not  come  down  to  take  any- 
thing out  of  his  house  :  for  there  shall  then  be  great 
hardship,  such  as  has  not  been  from  the  beginning 
of  the  world  until  now,  nor  ever  shall  be."  3 

3.  Daniel  too,  looking  forAvard  to  the  end  of 
the  last  kingdom,  i.e.,  the  ten  last  kings,  amongst 
whom  the  kingdom  of  those  men  shall  be  parti- 
tioned, and  upon  whom  the  son  of  perdition 
shall  come,  declares  that  ten  horns  shall  spring 
from  the  beast,  and  that  another  little  horn  shall 
arise  in  the  midst  of  them,  and  that  three  of  the 
former  shall  be  rooted  up  before  his  face.  He 
says  :  "  And,  behold,  eyes  were  in  this  horn  as 
the  eyes  of  a  man,  and  a  mouth  speaking  great 
things,  and  his  look  was  more  stout  than  his  fel- 
lows. I  was  looking,  and  this  horn  made  war 
against  the  saints,  and  prevailed  against  them, 
until  the  Ancient  of  days  came  and  gave  judg- 
ment to  the  saints  of  the  most  high  God,  and 
the  time  came,  and  the  saints  obtained  the  king- 
dom." +  Then,  further  on,  in  the  interpretation 
of  the  vision,  there  was  said  to  him  :  "The  fourth 
beast  shall  be  the  fourth  kingdom  upon  earth, 
which  shall  excel  all  other  kingdoms,  and  devour 
the  whole  earth,  and  tread  it  down,  and  cut  it  in 
pieces.  And  its  ten  horns  are  ten  kings  which 
shall  arise  ;  and  after  them  shall  arise  another, 
who  shall  surpass  in  evil  deeds  all  that  were  be- 


3  Matt.  xxiv.  15,  21. 
*  Dan.  vii.  8,  etc. 


554 


IREN/EUS   AGAINST   HERESIES. 


fore  him,  and  shall  overthrow  three  kings ;  and 
he  shall  speak  words  against  the  most  high  God, 
and  wear  out  the  saints  of  the  most  high  God, 
and  shall  purpose  to  change  times  and  laws  ;  and 
[everything]  shall  be  given  into  his  hand  until  a 
time  of  times  and  a  half  time,"  ■  that  is,  for  three 
years  and  six  months,  during  which  time,  when  he 
comes,  he  shall  reign  over  the  earth.  Of  whom 
also  the  Aposde  Paul  again,  speaking  in  the 
second  [Epistle]  to  the  Thessalonians,  and  at 
the  same  time  proclaiming  the  cause  of  his  ad- 
vent, thus  says  :  "  And  then  shall  the  wicked  one 
be  revealed,  whom  the  Lord  Jesus  shall  sla^^  with 
the  spirit  of  His  mouth,  and  destroy  by  the  pres- 
ence of  His  coming ;  whose  coming  [i.e.,  the 
wicked  one's]  is  after  the  working  of  Satan,  in  all 
power,  and  signs,  and  portents  of  lies,  and  with 
all  deceivableness  of  wickedness  for  those  who 
perish ;  because  they  did  not  receive  the  love  of 
the  truth,  that  they  might  be  saved.  And  there- 
fore God  will  send  them  the  working  of  error, 
that  they  may  believe  a  lie ;  that  they  all  may  be 
judged  who  did  not  believe  the  truth,  but  gave 
consent  to  iniquity."  ^ 

4.  The  Lord  also  spoke  as  follows  to  those 
who  did  not  believe  in  Him  :  "  I  have  come  in 
my  Father's  name,  and  ye  have  not  received 
Me  :  when  anotlier  shall  come  in  his  own  name, 
him  ye  will  receive,"  ^  calling  Antichrist  "the 
other,"  because  he  is  alienated  from  the  Lord. 
This  is  also  the  unjust  judge,  whom  the  Lord 
mentioned  as  one  "  who  feared  not  God,  neither 
regarded  man,"  ■*  to  whom  the  widow  fled  in  her 
forgetfulness  of  God,  —  that  is,  the  earthly  Jeru- 
salem, —  to  be  avenged  of  her  adversary.  Which 
also  he  shall  do  in  the  time  of  his  kingdom  :  he 
shall  remove  his  kingdom  into  that  [city],  and 
shall  sit  in  the  temple  of  God,  leading  astray 
those  who  worship  him,  as  if  he  were  Christ. 
To  this  purpose  Daniel  says  again  :  "  And  he 
shall  desolate  the  holy  place ;  and  sin  has  been 
given  for  a  sacrifice,^  and  righteousness  been  cast 
away  in  the  earth,  and  he  has  been  active  {fecit) , 
and  gone  on  prosperously."  ^  And  the  angel 
Gabriel,  when  explaining  his  vision,  states  with 
regard  to  this  person  :  "  And  towards  the  end  of 
their  kingdom  a  king  of  a  most  fierce  coun- 
tenance shall  arise,  one  understanding  [dark] 
questions,  and  exceedingly  powerful,  full  of  won- 
ders ;  and  he  shall  corrupt,  direct,  influence 
{faciei),  and  put  strong  men  down,  the  holy 
people  likewise ;  and  his  yoke  shall  be  directed 
as  a  wreath  [round  their  neck]  ;  deceit  shall  be 


•  Dan.  vii.  23,  etc. 

2  2  Thcss.  ii.  8. 

3  John  V.  ij3. 

*  Luke  xvui.  2,  etc. 

5  This  may  refer  to  Antiochiis  Epiphanes,  Antichrist's  prototype, 
ivho  offered  swine  upon  the  altar  in  the  temple  at  Jerusalem.  The 
LXX.  version  has,  iioBt]  k-nX  t'-^v  dvaiav  aii-apria,  i.e.,  sin  has  been 
given  against  (or,  upoti)  the  sacrifice. 

''  Dan.  viii.  12. 


in  his  hand,  and  he  shall  be  lifted  up  in  his 
heart :  he  shall  also  ruin  many  by  deceit,  and  lead 
many  to  perdition,  bruising  them  in  his  hand 
like  eggs."  ^  And  then  he  points  out  the  time 
that  his  tyranny  shall  last,  during  which  the  saints 
shall  be  put  to  flight,  they  who  offer  a  pure  sacri- 
fice unto  God  :  "  And  in  the  midst  of  the  week," 
he  says,  "  the  sacrifice  and  the  libation  shall  be 
taken  away,  and  the  abomination  of  desolation 
[shall  be  brought]  into  the  temple  :  even  unto 
the  consummation  of  the  time  shall  the  desola- 
tion be  complete."  ^  Now  three  years  and  six 
months  constitute  the  half-week. 

5.  From  all  these  passages  are  revealed  to  us, 
not  merely  the  particulars  of  the  apostasy,  and 
[the  doings]  of  him  who  concentrates  in  himself 
every  satanic  error,  but  also,  that  there  is  one 
and  the  same  God  the  Father,  who  was  declared 
by  the  prophets,  but  made  manifest  by  Christ. 
For  if  what  Daniel  prophesied  concerning  the 
end  has  been  confirmed  by  the  Lord,  when  He 
said,  "When  ye  shall  see  the  abomination  of 
desolation,  which  has  been  spoken  of  by  Daniel 
the  prophet "  ^  (and  the  angel  Gabriel  gave  the 
interpretation  of  the  visions  to  Daniel,  and  he  is 
the  archangel  of  the  Creator  {Demiiirgi),  who 
also  proclaimed  to  Mary  the  visible  coming  and 
the  incarnation  of  Christ),  then  one  and  the 
same  God  is  most  manifestly  pointed  out,  who 
sent  the  prophets,  and  made  promise  '°  of  the 
Son,  and  called  us  into  His  knowledge. 

CHAP.  XXVI. JOHN   AND    DANIEL  HAVE  PREDICTED 

THE  DISSOLUTION  AND  DESOLATION  OF  THE 
ROMAN  EMPIRE,  WHICH  SHALL  PRECEDE  THE 
END  OF  THE  WORLD  AND  THE  ETERNAL  KING- 
DOM OF  CHRIST.  THE  GNOSTICS  ARE  REFUTED, 
THOSE  TOOLS  OF  SATAN,  WHO  INVENT  ANOTHER 
FATHER    DIFFERENT    FROM   THE    CREATOR. 

I.  In  a  still  clearer  light  has  John,  in  the 
Apocalypse,  indicated  to  the  Lord's  disciples 
what  shall  happen  in  the  last  times,  and  concern- 
ing the  ten  kings  who  shall  then  arise,  among 
whom  the  empire  which  now  rules  [the  earth] 
shall  be  partitioned.  He  teaches  us  what  the  ten 
horns  shall  be  which  were  seen  by  Daniel,  telling 
us  that  thus  it  had  been  said  to  him  :  "  And  the 
ten  horns  which  thou  sawest  are  ten  kings,  who 
have  received  no  kingdom  as  yet,  l)ut  shall  re- 
ceive power  as  if  kings  one  hour  with  the  beast. 
These  have  one  mind,  and  give  their  strength 
and  power  to  the  beast.  These  shall  make  war 
with  the  Lamb,  and  the  Lamb  shall  overcome 
them,  because  He  is  the  Lord  of  lords  and  the 
King  of  kings."  "     It  is  manifest,  therefore,  that 


7  Dan.  viii.  23,  etc. 

8  Dan.  ix.  27. 

9  Matt.  xxiv.  15. 

'o  The  Mss.  have  "  praemisit,"  but  Harvey  suggests  "  promisit," 
which  we  have  adopted. 
'1  Rev.  xvii.  12,  etc. 


IREX.EUS   AGAINST    HERESIES. 


555 


of  these  [potentates],  he  who  is  to  come  shall 
slay  three,  and  subject  the  remainder  to  his 
power,  and  that  he  shall  be  himself  the  eighth 
among  them.  And  they  shall  lay  Babylon  waste, 
and  burn  her  with  fire,  and  shall  give  their  king- 
dom to  the  beast,  and  put  the  Church  to  flight. 
After  that  they  shall  be  destroyed  by  the  coming 
of  our  Lord.  For  that  the  kingdom  must  be 
divided,  and  thus  come  to  ruin,  the  Lord  [de- 
clares when  He]  says  :  "  Every  kingdom  divided 
against  itself  is  brought  to  desolation,  and  every 
city  or  house  divided  against  itself  shall  not 
stand."  •  It  must  be,  therefore,  that  the  king- 
dom, the  city,  and  the  house  be  divided  into  ten  ; 
and  for  this  reason  He  has  already  foreshadowed 
the  partition  and  division  [which  shall  take 
place].  Daniel  also  says  particularly,  that  the 
end  of  the  fourth  kingdom  consists  in  the  toes 
of  the  image  seen  by  Nebuchadnezzar,  upon 
which  came  the  stone  cut  out  without  hands ; 
and  as  he  does  himself  say  :  "  The  feet  were  in- 
deed the  one  part  iron,  the  other  part  clay,  until 
the  stone  was  cut  out  without  hands,  and  struck 
the  image  upon  the  iron  and  clay  feet,  and 
dashed  them  into  pieces,  even  to  the  end."  ^ 
Then  afterwards,  when  interpreting  this,  he  says  : 
"  And  as  thou  sawest  the  feet  and  the  toes,  partly 
indeed  of  clay,  and  partly  of  iron,  the  kingdom 
shall  be  divided,  and  there  shall  be  in  it  a  root 
of  iron,  as  thou  sawest  iron  mixed  with  baked 
clay.  And  the  toes  were  indeed  the  one  part 
iron,  but  the  other  part  clay."  3  The  ten  toes, 
therefore,  are  these  ten  kings,  among  whom  the 
kingdom  shall  be  partitioned,  of  whom  some  in- 
deed shall  be  strong  and  active,  or  energetic ; 
others,  again,  shall  be  sluggish  and  useless,  and 
shall  not  agree ;  as  also  Daniel  says  :  "  Some 
part  of  the  kingdom  shall  be  strong,  and  part 
shall  be  broken  from  it.  As  thou  sawest  the  iron 
mixed  with  the  baked  clay,  there  shall  be  min- 
glings  among  the  human  race,  but  no  cohesion 
one  with  the  other,  just  as  iron  cannot  be  welded 
on  to  pottery  ware."  •♦  And  since  an  end  shall 
take  place,  he  says  :  "  And  in  the  days  of  these 
kings  shall  the  God  of  heaven  raise  up  a  king- 
dom which  shall  never  decay,  and  His  kingdom 
shall  not  be  left  to  another  people.  It  shall 
break  in  pieces  and  shatter  all  kingdoms,  and 
shall  itself  be  exalted  for  ever.  As  thou  sawest 
that  the  stone  was  cut  without  hands  from  the 
mountain,  and  brake  in  pieces  the  baked  clay, 
the  iron,  the  brass,  the  silver,  and  the  gold,  God 
has  pointed  out  to  the  king  what  shall  come  to 
pass  after  these  things  ;  and  the  dream  is  true, 
and  the  interpretation  trustworthy."  5 

2.  If  therefore  the  great  God  showed  future 


'  Matt.  xii.  25. 
^  Dan.  ii.  33,  34. 
3  Dan.  ii.  41,  42. 
^  Dan.  ii.  42,  43. 
S  Dan.  ii.  44,  45. 


things  by  Daniel,  and  confirmed  them  by  His 
Son  ;  and  if  Christ  is  the  stone  which  is  cut  out 
without  hands,  who  shall  destroy  temporal  king- 
doms, and  introduce  an  eternal  one,  which  is  the 
resurrection  of  the  just;  as  he  declares,  "The 
God  of  heaven  shall  raise  up  a  kingdom  which 
shall  never  be  destroyed,"  —  let  those  thus  con- 
futed come  to  their  senses,  who  reject  the  Crea- 
tor {Demiurgiun),  and  do  not  agree  that  the 
prophets  were  sent  beforehand  from  the  same 
Father  from  whom  also  the  Lord  came,  but  who 
assert  that  prophecies  originated  from  diverse 
powers.  For  those  things  which  have  Ijeen  pre- 
dicted by  the  Creator  alike  through  all  the 
prophets  has  Christ  fulfilled  in  the  end,  minister- 
ing to  His  Father's  will,  and  completing  His  dis- 
pensations with  regard  to  the  human  race.  Let 
those  persons,  therefore,  who  blaspheme  the 
Creator,  cither  by  openly  expressed  words,  such 
as  the  disciples  of  Marcion,  or  by  a  per\-ersion 
of  the  sense  [of  Scripture],  as  those  of  Valen- 
tinus  and  all  the  Gnostics  falsely  so  called,  be 
recognised  as  agents  of  Satan  by  all  those  who 
worship  God  ;  through  whose  agency  Satan  now, 
and  not  before,  has  been  seen  to  speak  against 
God,  even  Him  who  has  prepared  eternal  fire 
for  every  kind  of  apostasy.  For  he  did  not  ven- 
ture to  blaspheme  his  Lord  openly  of  himself;  as 
also  in  the  beginning  he  led  man  astray  through 
the  instrumentality  of  the  serpent,  concealing, 
himself  as  it  were  from  God.  Truly  has  Justin 
remarked  :  ^  That  before  the  Lord's  appearance 
Satan  never  dared  to  blaspheme  God,  inasmuch 
as  he  did  not  yet  know  his  own  sentence,  be- 
cause it  was  contained  in  parables  and  allegories ; 
but  that  after  the  Lord's  appearance,  when  he 
had  clearly  ascertained  from  the  words  of  Christ 
and  His  apostles  that  eternal  fire  has  been  pre- 
pared for  him  as  he  apostatized  from  God  of  his 
own  free-will,  and  likewise  for  all  who  unrepent- 
ant continue  in  the  apostasy,  he  now  blasphemes, 
by  means  of  such  men,  the  Lord  who  brings 
judgment  [upon  him]  as  being  already  con- 
demned, and  imputes  the  guilt  of  his  a])ostasy 
to  his  Maker,  not  to  his  own  voluntary  disposi- 
tion. Just  as  it  is  with  those  who  break  the  laws, 
when  punishment  overtakes  them  :  they  throw 
the  blame  upon  those  who  frame  the  laws,  but 
not  upon  themselves.  In  like  manner  do  those 
men,  filled  with  a  satanic  spirit,  bring  innumera- 
ble accusations  against  our  Creator,  who  has  both 
given  to  us  the  spirit  of  life,  and  established  a 
law  adapted  for  all ;  and  they  will  not  admit  that 
the  judgment  of  God  is  just.  Wherefore  also 
they  set  about  imagining  some  other  Father  who 
neither  cares  about  nor  exercises  a  providence 


6  The  Greek  text  is  here  preserved  by  Eusebius,  Hist.  £ccl.,  iv. 
18:  but  we  arc  not  told  from  what  work  of  Justin  Martj-r  it  is  ex- 
tracted. The  work  is  now  lost.  An  ancient  catena  continues  the 
Greek  for  several  lines  further. 


556 


IREN^US   AGAINST   HERESIES. 


over  our  affairs,  nay,  one  who  even  approves  of 
all  sins. 

CHAP.   XXVII. THE  FUTURE  JUDGMENT  BY   CHRIST. 

COMMUNION  WITH  AND  SEPAR,VriON  FROM  THE 
DIVINE  BEING.  THE  ETERNAL  PUNISHMENT  OF 
UNBELIEVERS. 

1.  If  the  Father,  then,  does  not  exercise  judg- 
ment, [it  follows]  that  judgment  does  not  belong 
to  Him,  or  that  He  consents  to  all  those  actions 
which  take  place  ;  and  if  He  does  not  judge,  all 
persons  will  be  equal,  and  accounted  in  the  same 
condition.  The  advent  of  Christ  will  therefore 
be  without  an  object,  yea,  absurd,  inasmuch  as 
[in  that  case]  He  exercises  no  judicial  power. 
For  "  He  came  to  divide  a  man  against  his  father, 
and  the  daughter  against  the  mother,  and  the 
daughter-in-law  against  the  mother-in-law ;  "  ' 
and  when  two  are  in  one  bed,  to  take  the  one, 
and  to  leave  the  other  ;  and  of  two  women  grind- 
ing at  the  mill,  to  take  one  and  leave  the  other  :  - 
[also]  at  the  time  of  the  end,  to  order  the  reap- 
ers to  collect  first  the  tares  together,  and  bind 
them  in  bundles,  and  burn  them  with  unquench- 
able fire,  but  to  gather  up  the  wheat  into  the 
barn ;  3  and  to  call  the  lambs  into  the  kingdom 
prepared  for  them,  but  to  send  the  goats  into 
everlasting  fire,  which  has  been  prepared  by  His 
Father  for  the  devil  and  his  angels. +  And  why 
is  this?  Has  the  Word  come  for  the  ruin  and 
for  the  resurrection  of  many?  For  the  ruin, 
certainly,  of  those  who  do  not  believe  Him,  to 
whom  also  He  has  threatened  a  greater  damna- 
tion in  the  judgment-day  than  that  of  Sodom 
and  Gomorrah ;  5  but  for  the  resurrection  of 
believers,  and  those  v/ho  do  the  will  of  His 
Father  in  heaven.  If  then  the  advent  of  the 
Son  comes  indeed  alike  to  all,  but  is  for  the  pur- 
pose of  judging,  and  separating  the  believing 
from  the  unbelieving,  since,  as  those  who  believe 
do  His  will  agreeably  to  their  own  choice,  and 
as,  [also]  agreeably  to  their  own  choice,  the  dis- 
obedient do  not  consent  to  His  doctrine  ;  it  is 
manifest  that  His  Father  has  made  all  in  a  like 
condition,  each  person  having  a  choice  of  his 
own,  and  a  free  understanding  ;  and  that  He  has 
regard  to  all  things,  and  exercises  a  providence 
over  all,  "  making  His  sun  to  rise  upon  the  evil 
and  on  the  good,  and  sending  rain  upon  the  just 
and  unjust."  '^ 

2.  And  to  as  many  as  continue  in  their  love 
towards  God,  does  He  grant  communion  with 
Him.  But  communion  with  God  is  life  and 
light,  and  the  enjoyment  of  all  the  benefits 
which   He    has  in  store.     But  on  as  many  as. 


'  Matt.  X.  25. 

2  Luke  xvli.  34. 

3  Matt.  xiii.  30. 

*  Matt.  XXV.  33,  etc. 
5  Luke  X.  12. 
<>  Matt.  V.  45. 


according  to  their  own  choice,  depart  from  God. 
He  inflicts  that  separation  from  Himself  which 
they  have  chosen  of  their  own  accord.  But 
separation  from  God  is  death,  and  separation 
from  light  is  darkness  ;  and  separation  from  God 
consists  in  the  loss  of  all  the  benefits  which 
He  has  in  store.  Those,  therefore,  who  cast 
away  by  apostasy  these  forementioned  things, 
being  in  fact  destitute  of  all  good,  do  experience 
every  kind  of  punishment.  God,  however,  does 
not  punish  them  immediately  of  Hiniself,  but 
that  punishment  falls  upon  them  because  they 
are  destitute  of  all  that  is  good.  Now,  good 
things  are  eternal  and  without  end  with  God, 
and  therefore  the  loss  of  these  is  also  eternal 
and  never-ending.  It  is  in  this  matter  just  as 
occurs  in  the  case  of  a  flood  of  light :  those  who 
have  blinded  themselves,  or  have  been  blinded 
by  others,  are  for  ever  deprived  of  the  enjoyment 
of  light.  It  is  not,  [however],  that  the  light  has 
inflicted  upon  them  the  penalty  of  blindness, 
but  it  is  that  the  blindness  itself  has  brought 
calamity  upon  them  :  and  therefore  the  Lord 
declared,  "  He  that  beUeveth  in  Me  is  not  con- 
demned," 7  that  is,  is  not  separated  from  God, 
for  he  is  united  to  God  through  faith.  On  the 
other  hand,  He  says,  "  He  that  believeth  not  is 
condemned  already,  because  he  has  not  believed 
in  the  name  of  the  only-begotten  Son  of  God  ;  " 
that  is,  he  separated  himself  from  God  of  his 
own  accord.  "  For  this  is  the  condemnation, 
that  light  is  come  into  this  world,  and  men  have 
loved  darkness  rather  than  light.  For  every  one 
who  doeth  evil  hateth  the  light,  and  cometh  not 
to  the  light,  lest  his  deeds  should  be  reproved. 
But  he  that  doeth  truth  cometh  to  the  light,  that 
his  deeds  may  be  made  manifest,  that  he  has 
wrought  them  in  God." 

CHAP.     XX\aiI.  THE     DISTINCTION    TO     BE     MADE 

BETWEEN  THE  RIGHTEOUS  AND  THE  WICKED. 
THE  FUTURE  APOSTASY  IN  THE  TIME  OF  ANTI- 
CHRIST,   AND   THE    END    OF   THE    WORLD. 

1.  Inasmuch,  then,  as  in  this  world  (alwvi) 
some  persons  betake  themselves  to  the  light,  and 
by  faith  unite  themselves  with  God,  but  others 
shun  the  light,  and  separate  themselves  from 
God,  the  Word  of  God  comes  preparing  a  fit 
habitation  for  both.  For  those  indeed  \\'ho  are 
in  the  light,  that  they  may  derive  enjoyment 
from  it,  and  from  the  good  things  contained  in 
it ;  but  for  those  in  darkness,  that  they  may 
partake  in  its  calamities.  And  on  this  account 
He  says,  that  those  upon  the  right  hand  are 
called  into  the  kingdom  of  heaven,  but  that 
those  on  the  left  He  will  send  into  eternal  fire ; 
for  they  have  deprived  themselves  of  all  good. 

2.  And  for  this  reason  the  apostle  says  :  "  Be- 


7  John  iii.  18,  21. 


IREN/EUS   AGAINST    HERESIES. 


557 


cause  they  received  not  the  love  of  God,  that 
they  might  be  saved,  therefore  God  shall  also 
send  them  the  operation  of  error,  that  they  may 
believe  a  lie,  that  they  all  may  be  judged  who 
have  not  believed  the  truth,  but  consented  to 
unrighteousness."  '  For  when  he  (Antichrist) 
is  come,  and  of  his  own  accord  concentrates  in 
his  own  person  the  apostasy,  and  accomi)lishes 
whatever  he  shall  do  according  to  his  own  will 
and  choice,  sitting  also  in  the  temple  of  God, 
so  that  his  dupes  may  adore  him  as  the  Christ ; 
wherefore  also  shall  he  deservedly  "  be  cast  into 
the  lake  of  fire  :  "  ^  [this  will  happen  according 
to  divine  appointment],  God  by  His  prescience 
foreseeing  all  this,  and  at  the  proper  time  send- 
ing such  a  man,  "that  they  may  believe  a  lie, 
that  they  all  may  be  judged  who  did  not  believe 
the  truth,  but  consented  to  unrighteousness  ;  " 
whose  coming  John  has  thus  described  in  the 
Apocalypse  :  "  And  the  beast  which  I  had  seen 
was  like  unto  a  leopard,  and  his  feet  as  of  a 
bear,  and  his  mouth  as  the  mouth  of  a  lion  ; 
and  tlie  dragon  conferred  his  own  power  upon 
him,  and  his  throne,  and  great  might.  And  one 
of  his  heads  was  as  it  were  slain  unto  death ; 
and  his  deadly  wound  was  healed,  and  all  the 
world  wondered  after  the  beast.  And  they  wor- 
shipped the  dragon  because  he  gave  power  to 
the  beast ;  and  they  worshipped  the  beast,  say- 
ing, Who  is  like  unto  this  beast,  and  who  is  able 
to  make  war  with  him?  And  there  was  given 
unto  him  a  mouth  speaking  great  things,  and 
blasphemy  and  power  was  given  to  him  during 
forty  and  two  months.  And  he  opened  his 
mouth  for  blasphemy  against  (iod,  to  blaspheme 
His  name  and  His  tabernacle,  and  those  who 
dwell  in  heaven.  And  power  was  given  him 
over  every  tribe,  and  people,  and  tongue,  and 
nation.  And  all  who  dwell  upon  the  earth  wor- 
shipped him,  [every  one]  whose  name  was  not 
written  in  the  book  of  the  Lamb  slain  from  the 
foundation  of  the  world.  If  any  one  have  ears, 
let  him  hear.  If  any  one  shall  lead  into  cap- 
tivity, he  shall  go  into  captivity.  If  any  shall 
slay  with  the  sword,  he  must  be  slain  with  the 
sword.  Here  is  the  endurance  and  the  faith  of 
the  saints."  3  After  this  he  likewise  describes 
his  armour-bearer,  whom  he  also  terms  a  false 
prophet :  "  He  spake  as  a  dragon,  and  exercised 
all  the  power  of  the  first  beast  in  his  sight,  and 
caused  the  earth,  and  those  that  dwell  therein, 
to  adore  the  first  beast,  whose  deadly  wound  was 
healed.  And  he  shall  perform  great  wonders, 
so  that  he  can  even  cause  fire  to  descend  from 
heaven  upon  the  earth  in  the  sight  of  men,  and 
he  shall  lead  the  inhabitants  of  the  earth  astray."  •♦ 


'  2  Thess.  ii.  10-12. 
^  Rev.  xix.  20. 
3  Rev.  xiii.  2,  etc 
*  Rev.  xiii.  11,  etc. 


Let  no  one  imagine  that  he  performs  these- 
wonders  by  divine  power,  but  by  the  working 
of  magic.  And  we  must  not  be  surprised  if^ 
since  the  demons  and  apostate  spirits  are  at  his 
service,  he  through  their  means  ]jerforms  won- 
ders, by  which  he  leads  the  inhabitants  of  the 
earth  astray.  John  says  further  :  "  And  he  shall 
order  an  image  of  the  beast  to  be  made,  and 
he  shall  give  breath  to  the  image,  so  that  the 
image  shall  speak;  and  he  shall  cause  those  to 
be  slain  who  will  not  adore  it."  He  says  also  : 
"  And  he  will  cause  a  mark  [to  be  put]  in  the 
forehead  and  in  the  right  hand,  that  no  one  may 
be  able  to  buy  or  sell,  unless  he  who  has  the 
mark  of  the  name  of  the  beast  or  the  number 
of  his  name ;  and  the  number  is  six  hundred 
and  sixty-six,"  5  that  is,  six  times  a  hundred,  six 
times  ten,  and  six  units.  [He  gives  this]  as  a 
summing  up  of  the  whole  of  that  apostasy  which 
has  taken  place  during  six  thousand  years. 

3.  For  in  as  many  days  as  this  world  was 
made,  in  so  many  thousand  years  shall  it  be 
concluded.  And  for  this  reason  the  Scripture 
says :  "  Thus  the  heaven  and  the  earth  were 
finished,  and  all  their  adornment.  And  God 
brought  to  a  conclusion  upon  the  sixth  day  the 
works  that  He  had  made  ;  and  God  rested  upon 
the  seventh  day  from  all  His  works."  ^  This  is 
an  account  of  the  things  formerly  created,  as 
also  it  is  a  prophecy  of  what  is  to  come.  For 
the  day  of  the  Lord  is  as  a  thousand  years ;  ? 
and  in  six  days  created  things  were  completed  : 
it  is  evident,  therefore,  that  they  will  come  to  an 
end  at  the  sixth  thousand  year. 

4.  And  therefore  throughout  all  time,  man, 
having  been  moulded  at  the  beginning  by  the 
hands  of  God,  that  is,  of  the  Son  and  of  the 
Spirit,  is  made  after  the  image  and  likeness  of 
Ciod  :  the  chaff,  indeed,  which  is  the  apostasy, 
being  cast  away ;  but  the  wheat,  that  is,  those 
who  bring  forth  fruit  to  God  in  faith,  being 
gathered  into  the  barn.  And  for  this  cause 
tribulation  is  necessary  for  those  who  are  saved, 
that  having  been  after  a  manner  broken  up,  and 
rendered  fine,  and  sprinkled  over  by  the  patience 
of  the  Word  of  God,  and  set  on  fire  {for  purifi- 
cation], they  may  be  fitted  for  the  royal  banquet. 
As  a  certain  man  of  ours  said,  when  he  was 
condemned  to  the  wild  beasts  because  of  his 
testimony  with  respect  to  God :  "  I  am  the 
wheat  of  Christ,  and  am  ground  by  the  teeth  of 
the  wild  beasts,  that  I  may  be  found  the  pure 
bread  of  God."  '^ 


5  Rev.  xiii.  14,  etc. 

6  Gen.  ii.  2. 

7  2  Pet.  iii.  8. 

8  This  is  quoted  from  the  Epistle  of  Ign.itius  to  the  Romans,  ch. 
iv.  It  is  found  in  the  two  Greek  recensions  of  his  works,  and  also  in 
the  Syriac.  See  pp.  75  and  103  of  this  volun^e.  The  Latin  transla- 
tion is  here  followed:  the  Greek  of  Ignatius  would  give  "  the  wheat 
of  God,"  and  omits  "  of  God "  towards  the  end,  as  quoted  by 
Eusebius. 


558 


IREN^US    AGAINST    HERESIES. 


CHAP.    XXIX. ALL   THINGS    HAVE    BEEN    CREATED 

FOR  THE  SERVICE  OF  MAN.  THE  DECEITS,  WICK- 
EDNESS, AND  APOSTATE  POWER  OF  ANTICHRIST. 
THIS  WAS  PREFIGURED  AT  THE  DELUGE,  AS  AFTER- 
WARDS BY  THE  PERSECUTION  OF  SHADRACH, 
MESHACH,    AND   ABEDNEGO. 

1.  In  the  previous  books  I  have  set  forth  the 
causes  for  which  God  permitted  these  things  to 
be  made,  and  have  pointed  out  that  all  such 
have  been  created  for  the  benefit  of  that  human 
nature  which  is  saved,  ripening  for  immortality 
that  which  is  [possessed]  of  its  own  free  will 
and  its  own  power,  and  preparing  and  rendering 
it  more  adapted  for  eternal  subjection  to  God. 
And  therefore  the  creation  is  suited  to  [the  wants 
of]  man  ;  for  man  was  not  made  for  its  sake,  but 
creation  for  the  sake  of  man.  Those  nations, 
however,  who  did  not  of  themselves  raise  up 
their  eyes  unto  heaven,  nor  returned  thanks  to 
their  Maker,  nor  wished  to  behold  the  light  of 
truth,  but  who  were  like  blind  mice  concealed 
in  the  depths  of  ignorance,  the  word  justly  reck- 
ons "  as  waste  water  from  a  sink,  and  as  the 
turning- weight  of  a  balance  —  in  fact,  as  noth- 
ing ;  " '  so  far  useful  and  serviceable  to  the  just, 
as  stubble  conduces  towards  the  growth  of  the 
wheat,  and  its  straw,  by  means  of  combustion, 
serves  for  working  gold.  And  therefore,  when 
in  the  end  the  Church  shall  be  suddenly  caught 
up  from  this,  it  is  said,  "  There  shall  be  tribula- 
tion such  as  has  not  been  since  the  beginning, 
neither  shall  be."  ^  For  this  is  the  last  contest 
of  the  righteous,  in  which,  when  they  overcome, 
they  are  crowned  with  incorruption. 

2.  And  there  is  therefore  in  this  beast,  when 
he  comes,  a  recapitulation  made  of  all  sorts  of 
iniquity  and  of  every  deceit,  in  order  that  all 
apostate  power,  flowing  into  and  being  shut  up 
in  him,  may  be  sent  into  the  furnace  of  fire. 
Fittingly,  therefore,  shall  his  name  possess  the 
number  six  hundred  and  sixty-six,  since  he  sums 
up  in  his  own  person  all  the  commixture  of 
wickedness  which  took  place  previous  to  the 
deluge,  due  to  the  apostasy  of  the  angels.  For 
Noah  was  six  hundred  years  old  when  the  deluge 
came  upon  the  earth,  sweeping  away  the  rebel- 
lious world,  for  the  sake  of  that  most  infamous 
generation  which  lived  in  the  times  of  Noah. 
And  [Antichrist]  also  sums  up  every  error  of 
devised  idols  since  the  flood,  together  with  the 
slaying  of  the  prophets  and  the  cutting  off  of 
the  just.  For  that  image  which  was  set  up  by 
Nebuchadnezzar  had  indeed  a  height  of  sixty 
cubits,  while  the  breadth  was  six  cubits ;  on  ac- 
count of  which  Ananias,  Azarias,  and  Misael, 
when  they  did  not  worship  it,  were  cast  into  a 
furnace  of  fire,  pointing  out  prophetically,  by 


'  Tsa.  xl.  i^. 
2  Matt.  XXIV.  21. 


what  happened  to  them,  the  wrath  against  the 
righteous  which  shall  arise  towards  the  [time  of 
the]  end.  For  that  image,  taken  as  a  whole, 
was  a  prefiguring  of  this  man's  coming,  decree- 
ing that  he  should  undoubtedly  himself  alone 
be  worshipped  by  all  men.  Thus,  then,  the  six 
hundred  years  of  Noah,  in  whose  time  the  deluge 
occurred  because  of  the  apostasy,  and  the  num- 
ber of  the  cubits  of  the  image  for  which  these 
just  men  were  sent  into  the  fiery  furnace,  do 
indicate  the  number  of  the  name  of  that  man 
in  whom  is  concentrated  the  whole  apostasy  of 
six  thousand  years,  and  unrighteousness,  and 
wickedness,  and  false  prophecy,  and  deception  ; 
for  which  things'  sake  a  cataclysm  of  fire  shall 
also  come  [upon  the  earth]. 

CHAP.    XXX. ALTHOUGH    CERTAIN      AS      TO     THE 

NUMBER  OF  THE  NAME  OF  ANTICHRIST,  YET  WE 
SHOULD  COME  TO  NO  RASH  CONCLUSIONS  AS  TO 
THE  NAME  ITSELF,  BECAUSE  THIS  NUMBER  IS  CAPA- 
BLE OF  BEING  FITTED  TO  MANY  NAMES.  REASONS 
FOR  THIS  POINT  BEING  RESERVED  BY  THE  HOLY 
SPIRIT.      ANTICHRISl 'S  REIGN  AND  DEATH. 

I.  Such,  then,  being  the  state  of  the  case,  and 
this  number  being  found  in  all  the  most  approved 
and  ancient  copies  ^  [of  the  Apocalypse] ,  and 
those  men  who  saw  John  face  to  face  bearing 
their  testimony  [to  it]  ;  while  reason  also  leads 
us  to  conclude  that  the  number  of  the  name  of 
the  beast,  [if  reckoned]  according  to  the  Greek 
mode  of  calculation  by  the  [value  of]  the  letters 
contained  in  it,  will  amount  to  six  hundred  and 
sixty  and  six ;  that  is,  the  number  of  tens  shall 
be  equal  to  that  of  the  hundreds,  and  the  num- 
ber of  hundreds  equal  to  that  of  the  units  (for 
that  number  which  [expresses]  the  digit  six 
being  adhered  to  throughout,  indicates  the  reca- 
pitulations of  that  apostasy,  taken  in  its  full 
extent,  which  occurred  at  the  beginning,  during 
the  intermediate  periods,  and  which  shall  take 
place  at  the  end),  —  I  do  not  know  how  it  is 
that  some  have  erred  following  the  ordinary 
mode  of  speech,  and  have  vitiated  the  middle 
number  in  the  name,  deducting  the  amount  of 
fifty  from  it,  so  that  instead  of  six  decads  they 
will  have  it  that  there  is  but  one.  [I  am  in- 
clined to  think  that  this  occurred  through  the 
fault  of  the  copyists,  as  is  wont  to  happen,  since 
numbers  also  are  expressed  by  letters ;  so  that 
the  Greek  letter  which  expresses  the  number 
sixty  was  easily  expanded  into  the  letter  Iota  of 
the  Greeks.]  ■♦     Others  then  received  this  read- 


3  ev  iract,  to"s  fnrovSaCoi.';  koi  ap\ai'oi;  avTi.ypd(t>oit;.  iThis  pas- 
sage is  interesting,  as  showing  how  very  soon  the  autographs  ofthe 
New  Testament  must  have  perished,  and  various  readings  crept  into 
the  Mss.  of  the  canonical  hooks. 

<  That  is,H  into  EI,  according  to  Harvey,  who  considers  the  whole 
of  this  clause  as  an  evident  interpolation.  It  does  not  occur  in  the 
Greek  here  preserved  by  Eusebius  {Hist.  Eccl.,  v.  8). 


IREN^US   AGAINST   HERESIES. 


559 


ing  without  examination ;  some  in  their  simpli- 
city, and  upon  thieir  own  responsibility,  making 
use  of  this  number  expressing  one  decad ;  while 
some,  in  their  inexperience,  have  ventured  to 
seek  out  a  name  which  should  contain  the  erro- 
neous and  spurious  number.  Now,  as  regards 
those  wlio  have  done  this  in  simplicity,  and  with- 
out evil  intent,  we  are  at  liberty  to  assume  that 
pardon  will  be  granted  them  by  God.  But  as  ' 
for  those  who,  for  the  sake  of  vainglory,  lay  it  j 
down  for  certain  that  names  containing  the  spu- 
rious number  are  to  be  accepted,  and  affirm  that 
this  name,  hit  upon  by  themselves,  is  that  of 
him  who  is  to  come ;  such  persons  shall  not 
come  forth  without  loss,  because  they  have  led 
into  error  both  themselves  and  those  who  con- 
fided in  them.  Now,  in  the  first  place,  it  is  loss 
to  wander  from  the  tnith,  and  to  imagine  that 
as  being  the  case  which  is  not ;  then  again,  as 
there  shall  be  no  light  punishment  [inflicted] 
upon  him  who  either  adds  or  subtracts  anything 
from  the  Scripture,'  under  that  such  a  person 
must  necessarily  flill.  Moreover,  another  dan- 
ger, by  no  means  trifling,  shall  overtake  those 
who  falsely  presume  that  they  know  the  name  of 
Antichrist.  For  if  these  men  assume  one  [num- 
ber], when  this  [Antichrist]  shall  come  having 
another,  they  will  be  easily  led  away  by  him,  as 
supposing  him  not  to  be  the  expected  one,  who 
must  be  guarded  against. 

2.  These  men,  therefore,  ought  to  learn  [what 
really  is  the  state  of  the  case],  and  go  back  to 
the  true  number  of  the  name,  that  they  be  not 
reckoned  among  false  prophets.  But,  knowing 
the  sure  number  declared  by  Scripture,  that  is, 
six  hundred  sixty  and  six,  let  them  await,  in  the 
first  place,  the  division  of  the  kingdom  into  ten  ; 
then,  in  the  next  place,  when  these  kings  are 
reigning,  and  beginning  to  set  their  affairs  in  or- 
der, and  advance  their  kingdom,  [let  them  learn] 
to  acknowledge  that  he  w^io  shall  come  claiming 
the  kingdom  for  himself,  and  shall  terrify  those 
men  of  whom  we  have  been  speaking,  having  a 
name  containing  the  aforesaid  number,  is  truly 
the  abomination  of  desolation.  This,  too,  the 
apostle  affirms  :  "  When  they  shall  say.  Peace 
and  safety,  then  sudden  destruction  shall  come 
upon  them."  ^  And  Jeremiah  does  not  merely 
point  out  his  sudden  coming,  but  he  even  in- 
dicates the  tribe  from  which  he  shall  come, 
where  he  says,  "  We  shall  hear  the  voice  of 
his  swift  horses  from  Dan ;  the  whole  earth 
shall  be  moved  by  the  voice  of  the  neighing  of 
his  galloping  horses :  he  shall  also  come  and 
devour  the  earth,  and  the  fulness  thereof,  the 
city  also,  and  they  that  dwell  therein."  ^  This, 
too,  is  the  reason  that  this  tribe  is  not  reckoned 


1  Rev.  xxii  ig. 
^  I  Thess.  V.  3. 
3  Jer.  viii.  16. 


in  the  Apocalypse  along  with  those  which  are 
saved.'* 

3.  It  is  therefore  more  certain,  and  less  haz- 
ardous, to  await  the  fulfilment  of  the  prophecy, 
than  to  be  making  surmises,  and  casting  about 
for  any  names  that  may  present  themsehes,  in- 
asmucli  as  many  names  can  be  found  possessing 
the  number  mentioned  ;  and  the  same  question 
will,  after  all,  remain  unsolved.  For  if  there  are 
many  names  found  possessing  this  number,  it  will 
be  asked  which  among  them  shall  the  coming 
man  bear.  It  is  not  through  a  want  of  names 
containing  the  number  of  that  name  that  I  say 
this,  but  on  account  of  the  fear  of  God,  and  zeal 
for  the  truth:  for  the  name  £z'an//ias  {F.YA'S- 
0A2)  contains  the  required  number,  but  I  make 
no  allegation  regarding  it.  Then  also  Lateinos 
(AATLIN02)  has  the  number  six  hundred  and 
sixty- six ;  and  it  is  a  very  probable  [solution], 
this  being  the  name  of  the  last  kingdom  [of  the 
four  seen  by  Daniel].  For  the  Latins  are  they 
who  at  present  bear  rule  : '  I  will  not,  however, 
make  any  boast  over  this  [coincidence] .  Teiian 
too,  (TEITAN,  the  first  syllable  being  written 
with  the  two  Greek  vowels  e  and  t),  among  all 
the  names  which  are  found  among  us,  is  rather 
worthy  of  credit.  For  it  has  in  itself  the  pre- 
dicted number,  and  is  composed  of  six  letters, 
each  syllable  containing  three  letters ;  and  [the 
w'ord  itself]  is  ancient,  and  removed  from  ordi- 
nary use  ;  for  among  our  kings  we  find  none 
bearing  this  name  Titan,  nor  have  any  of  the 
idols  which  are  w^orshipped  in  public  among  the 
Greeks  and  barbarians  this  appellation.'  Among 
many  persons,  too,  this  name  is  accounted  divine, 
so  that  even  the  sun  is  termed  "Titan  "  by  those 
w^io  do  now  possess  [the  rule].  This  word,  too, 
contains  a  certain  outward  appearance  of  ven- 
geance, and  of  one  inflicting  merited  jHrnishment 
because  he  (Antichrist)  pretends  that  he  vindi- 
cates the  oppressed.''  And  besides  this,  it  is 
an  ancient  name,  one  worthy  of  credit,  of  royal 
dignity,  and  still  further,  a  name  belonging  to  a 
tyrant.  Inasmuch,  then,  as  this  name  "  Titan  " 
has  so  much  to  recommend  it,  there  is  a  strong 
degree  of  probability,  that  from  among  the  many 
[names  suggested],  we  infer,  that  perchance  he 
who  is  to  come  shall  be  called  "Titan."  We 
will  not,  however,  incur  the  risk  of  pronouncing 
positively  as^to  the  name  of  Antichrist ;  for  if  it 
were  necessary  that  his  name  should  be  distinctly 
revealed  in  this  present  time,  it  would  ha\-e  been 
announced  by  him  who  beheld  the  apocalyptic 
vision.     For  that  was  seen   no  very  long   time 

<  Rev.  vii.  5-7.  [The  Danites  (though  not  all)  corrupted  the 
Hebrew  church  and  the  Levitic.il  priesthood,  by  image-worship, 
(Judg.  xviii.),  and  forfeited  the  blessings  of  the  old  covenant.] 

s*[A  very  pregnant  passage,  as  has  often  been  noted.  But  let  us 
imitate  the  pious  reticence  with  which  this  section  concludes.] 

6  Massuet  here  quotes  Cicero  and  Ovid  in  proof  of  the  sun  being 
termed  Titan.  The  Titans  waged  war  against  the  gods,  to  avenge 
themselves  upon  Saturn. 


56o 


IREN^US    AGAINST    HERESIES. 


since,  but  almost  in  our  day,  towards  the  end  of 
Domitian's  reign. 

4.  But  he  indicates  the  number  of  the  name 
now,  that  when  this  man  comes  we  may  avoid 
him,  being  aware  who  he  is  :  the  name,  however, 
is  suppressed,  because  it  is  not  worthy  of  being 
proclaimed  by  the  Holy  Spirit.  For  if  it  had  been 
declared  by  Him,  he  (Antichrist)  might  perhaps 
continue  for  a  long  period.  But  now  as  "  he  was, 
and  is  not,  and  shall  ascend  out  of  the  abyss,  and 
goes  into  perdition,"  '  as  one  who  has  no  ex- 
istence ;  so  neither  has  his  name  been  declared, 
for  the  name  of  that  which  does  not  exist  is  not 
proclaimed.  But  when  this  Antichrist  shall  have 
devastated  all  things  in  this  world,  he  will  reign 
for  three  years  and  six  months,  and  sit  in  the 
temple  at  Jerusalem  ;  and  then  the  Lord  will 
come  from  heaven  in  the  clouds,  in  the  glory  of 
the  Father,  sending  this  man  and  those  who  fol- 
low him  into  the  lake  of  fire ;  but  bringing  in 
for  the  righteous  the  times  of  the  kingdom,  that 
is,  the  rest,  the  hallowed  seventh  day ;  and  re- 
storing to  Abraham  the  promised  inheritance,  in 
which  kingdom  the  Lord  declared,  that  "  many 
coming  from  the  east  and  from  the  west  should 
sit  down  with  Abraham,  Isaac,  and  Jacob."  ^ 

CHAP.  XXXI. THE   PRESERVATION  OF    OUR   BODIES 

IS  CONFIRMED  BY  THE  RESURRECTION  AND  AS- 
CENSION OF  CHRIST  :  THE  SOULS  OF  THE  SAINTS 
DURING  THE  INTERMEDIATE  PERIOD  ARE  IN  A 
STATE  OF  EXPECTATION  OF  THAT  TIME  WHEN 
THEY  SHALL  RECEIVE  THEIR  PERFECT  AND  CON- 
SUMMATED   GLORY. 

I.  Since,  again,  some  who  are  reckoned  among 
the  orthodox  go  beyond  the  pre-arranged  plan 
for  the  exaltation  of  the  just,  and  are  ignorant 
of  the  methods  by  which  they  are  disciplined 
beforehand  for  incorruption,  they  thus  entertain 
heretical  opinions.  For  the  heretics,  despising 
the  handiwork  of  God,  and  not  admitting  the 
salvation  of  their  flesh,  while  they  also  treat  the 
promise  of  God  contemptuously,  and  pass  be- 
yond God  altogether  in  the  sentiments  they 
form,  affirm  that  immediately  upon  their  death 
they  shall  pass  above  the  heavens  and  the  Demi- 
urge, and  go  to  the  Mother  (Achamoth)  or  to 
that  Father  whom  they  have  feigned.  Those 
persons,  therefore,  who  disallow  a  resurrection 
affecting  the  whole  man  {miivet'sain  reprobant 
resurreciiojiem),  and  as  far  as  in  them  lies 
remove  it  from  the  midst  [of  the  Christian 
scheme],  how  can  they  be  wondered  at,  if  again 
they  know  nothing  as  to  the  plan  of  the  resur- 
rection? For  they  do  not  choose  to  under- 
stand, that  if  these  things  are  as  they  say,  the 
Lord  Himself,  in  whom  they  profess  to  believe, 
did  not   rise   again   upon   the   third   day ;   but 


*  Rev.  xvii.  8. 
2  Matt.  viii.  11. 


immediately  upon  His  expiring  on  the  cross, 
undoubtedly  departed  on  high,  leaving  His  body 
to  the  earth.  But  the  case  was,  that  for  three 
days  He  dwelt  in  the  place  where  the  dead  were, 
as  the  prophet  says  concerning  Him  :  "  And  the 
Lord  remembered  His  dead  saints  who  slept 
formerly  in  the  land  of  sepulture  ;  and  He  de- 
scended to  them,  to  rescue  and  save  them."  ^ 
And  the  Lord  Himself  says,  "  As  Jonas  remained 
three  days  and  three  nights  in  the  whale's  belly, 
so  shall  the  Son  of  man  be  in  the  heart  of  the 
earth."  *  Then  also  the  apostle  says,  "  But  when 
He  ascended,  what  is  it  but  that  He  also  de- 
scended into  the  lower  parts  of  the  earth?  "s 
This,  too,  David  says  when  prophesying  of  Him, 
"  And  thou  hast  delivered  my  soul  from  the 
nethermost  hell ;  "  ^  and  on  His  rising  again  the 
third  day,  He  said  to  Mary,  who  was  the  first  to 
see  and  to  worship  Him,  "  Touch  Me  not,  for  I 
have  not  yet  ascended  to  the  Father ;  but  go  to 
the  disciples,  and  say  unto  them,  I  ascend  unto 
My  Father,  and  unto  your  Father."  7 

2.  If,  then,  the  Lord  observed  the  law  of  the 
dead,  tiiat  He  might  become  the  first-begotten 
from  the  dead,  and  tarried  until  the  third  day 
"  in  the  lower  parts  of  the  earth  ;  "  ^  then  after- 
wards rising  in  the  flesh,  so  that  He  even  showed 
the  print  of  the  nails  to  His  disciples,?  He  thus 
ascended  to  the  Father ;  —  [if  all  these  things 
occurred,  I  say],  how  must  these  men  not  be 
put  to  confusion,  who  allege  that  "  the  lower 
parts  "  refer  to  this  world  of  ours,  but  that  their 
inner  man,  leaving  the  body  here,  ascends  into 
the  super-celestial  place?  For  as  the  Lord 
"went  away  in  the  midst  of  the  shadow  of 
death,"  '°  where  the  souls  of  the  dead  were,  yet 
afterwards  arose  in  the  body,  and  after  the  resur- 
rection was  taken  up  [into  heaven],  it  is  mani- 
fest that  the  souls  of  His  disciples  also,  upon 
whose  account  the  Lord  underwent  these  things, 
shall  go  away  into  the  invisible  place  allotted  to 
them  by  God,  and  there  remain  until  the  resur- 
rection, awaiting  that  event ;  then  receiving 
their  bodies,  and  rising  in  their  entirety,  that  is 
bodily,  just  as  the  Lord  arose,  they  shall  come 
thus  into  the  presence  of  God.  "  For  no  dis- 
ciple is  above  the  Master,  but  every  one  that  is 
perfect  shall  be  as  his  Master."  "  As  our  Master, 
therefore,  did  not  at  once  depart,  taking  flight 
[to  heaven],  but  awaited  the  time  of  His  resur- 
rection prescribed  by  the  Father,  which  had 
been  also  shown  forth  through  Jonas,  and  rising 
again  after  three  days  was  taken  up  [to  heaven]  , 


3  See  the  note,  book  iii.  xx.  4. 
*  Matt.  xi.  40. 

5  Eph.  iv.  (). 

6  Ps.  Ixxxvi.  23. 

7  John  XX.  17. 

8  Eph.  iv.  9. 

9  John  XX.  20,  27. 
'°  Ps.  xxiii.  4. 

"  Luke  vL.  40. 


IREN^US   AGAINST   HERESIES. 


561 


so  ought  we  also  to  await  the  time  of  our  resur- 
rection prescribed  by  God  and  foretold  by  the 
prophets,  and  so,  rising,  be  taken  up,  as  many 
as  the  Lord  shall  account  worthy  of  this  [privi- 
lege].' 

CHAP.  XXXII.  —  IN  THAT  FLESH  IN  WHICH  THE 
SAINTS  HAVE  SUP'FERED  SO  MANY  AFFLICTIONS, 
THEY  SHALL  RECEIVE  THE  FRUITS  OF  THEIR 
LABOURS  ;  ESPECIALLY  SINCE  ALL  CREATION 
WAITS  FOR  THIS,  AND  GOD  PROMISES  IT  TO 
ABRAHAM   AND    HIS   SEED. 

1.  Inasmuch,  therefore,  as  the  opinions  of  cer- 
tain [orthodox  persons]  are  derived  from  heretical 
discourses,  they  are  both  ignorant  of  God's  dis- 
pensations, and  of  the  mystery  of  the  resurrec- 
tion of  the  just,  and  of  the  [earthly]  kingdom 
which  is  the  commencement  of  incorruption,  by 
means  of  which  kingdom  those  who  shall  be 
worthy  are  accustomed  gradually  to  partake  of 
the  divine  nature  {capere  Deuin^)  ;  and  it  is 
necessary  to  tell  them  respecting  those  things, 
that  it  behoves  the  righteous  first  to  receive  the 
promise  of  the  inheritance  which  God  promised 
to  the  fathers,  and  to  reign  in  it,  when  they  rise 
again  to  behold  God  in  this  creation  which  is 
renovated,  and  that  the  judgment  should  take 
place  afterwards.  For  it  is  just  that  in  that  very 
creation  in  which  they  toiled  ot  were  afflicted, 
being  proved  in  every  way  by  suffering,  they 
should  receive  the  reward  •  of  their  suffering ; 
and  that  in  the  creation  in  which  they  were  slain 
because  of  their  love  to  God,  in  that  they  should 
be  revived  again ;  and  that  in  the  creation  in 
which  they  endured  servitude,  in  that  they  should 
reign.  For  God  is  rich  in  all  things,  and  all 
things  are  His.  It  is  fitting,  therefore,  that  the 
creation  itself,  being  restored  to  its  primeval 
condition,  should  without  restraint  be  under  the 
dominion  of  the  righteous ;  and  the  apostle  has 
made  this  plain  in  the  Epistle  to  the  Romans, 
when  he  thus  speaks  :  "  For  the  expectation  of 
the  creature  wa^teth  for  the  manifestation  of  the 
sons  of  God.  For  the  creature  has  been  sub- 
jected to  vanity,  not  willingly,  but  by  reason  of 
him  who  hath  subjected  the  same  in  hope ; 
since  the  creature  itself  shall  also  be  delivered 
from  the  bondage  of  corruption  into  the  glorious 
liberty  of  the  sons  of  God."  ^ 

2.  Thus,  then,  the  promise  of  God,  which  He 
gave  to  Abraham,  remains  stedfast.  For  thus 
He  said  :  "  Lift  up  thine  eyes,  and  look  from 
this  place  where  now  thou  art,  towards  the  north 


'  The  five  following  chapters  were  omitted  in  the  earlier  editions, 
but  added  by  Feuardcntius.  Most  Mss  ,  too,  did  not  contain  ihem. 
It  is  probable  that  the  scribes  of  the  middle  ages  rejected  them  on 
account  of  their  inculcating  millenarian  notions,  which  had  been  long 
extinct  in  the  Church.  Quotations  from  these  five  chapters  have 
been  collected  by  Harvey  from  Syriac  and  Armenian  MSS.  lately  come 
to  light. 

^  Or,  "  gradually  to  comprehend  God." 

3  Rom.  viii.  19,  etc. 


and  south,  and  east  and  west.  For  all  the  earth 
which  thou  seest,  I  will  give  to  thee  and  to  thy 
seed,  even  for  ever."-*  And  again  He  says, 
"  Arise,  and  go  through  the  length  and  breadth 
of  the  land,  since  I  will  give  it  unto  thee  ;  "  5 
and  [yet]  he  did  not  receive  an  inheritance  in 
it,  not  even  a  footstep,  but  was  always  a  stranger 
and  a  pilgrim  therein. *"  And  upon  the  death  of 
Sarah  his  wife,  when  the  Hittites  were  willing  to 
bestow  upon  him  a  place  where  he  might  bury 
her,  he  declined  it  as  a  gift,  but  bought  the 
burying-place  (giving  for  it  four  hundred  talents 
of  silver)  from  Ephron  the  son  of  Zohar  the 
Hittite.7  Thus  did  he  await  patiently  the  prom- 
ise of  God,  and  was  unwilling  to  appear  to  re- 
ceive from  men,  what  (iod  had  promised  to  give 
him,  when  He  said  again  to  him  as  follows  :  "  I 
will  give  this  land  to  thy  seed,  from  the  river  of 
Egypt  even  unto  the  great  river  Euphrates."  ^ 
If,  then,  God  promised  him  the  inheritance  of 
the  land,  yet  he  did  not  receive  it  during  all  the 
time  of  his  sojourn  there,  it  must  be,  that  to- 
gether with  his  seed,  that  is,  those  who  fear 
God  and  believe  in  Him,  he  shall  receive  it  at 
the  resurrection  of  the  just.  For  his  seed  is  the 
Church,  which  receives  the  adoption  to  God 
through  the  Lord,  as  John  the  Baptist  said : 
"  For  God  is  able  from  the  stones  to  raise  up 
children  to  Abraham."  9  Thus  also  the  apostle 
says  in  the  Epistle  to  the  Galatians  :  "  But  ye, 
brethren,  as  Isaac  was,  are  the  children  of  the 
promise." '°  And  again,  in  the  same  Epistle,  he 
plainly  declares  that  they  who  have  believed  ia 
Christ  do  receive  Christ,  the  promise  to  Abraham 
thus  saying,  "  The  promises  were  spoken  to- 
Abraham,  and  to  his  seed.  Now  He  does  not 
say.  And  of  seeds,  as  if  [He  spake]  of  many, 
but  as  of  one,  And  to  thy  seed,  which  is  Christ."  " 
And  again,  confirming  his  former  words,  he  says-, 
"  Even  as  Abraham  believed  God,  and  it  was 
accounted  to  him  for  righteousness.  Know  ye 
therefore,  that  they  which  are  of  faith  are  the 
children  of  Abraham.  But  the  Scripture,  fore- 
seeing that  God  would  justify  the  heathen  through 
faith,  declared  to  Abraham  beforehand.  That  in 
thee  shall  all  nations  be  blessed.  So  then  they 
which  are  of  faith  shall  be  blessed  with  faithful 
Abraham."  '-  Thus,  then,  they  who  are  of  faith 
shall  be  blessed  with  faithful  Abraham,  and  these 
are  the  children  of  Abraham.  Now  God  made 
promise  of  the  earth  to  Abraham  and  his  seed  ; 
yet  neither  Abraham  nor  his  seed,  that  is,  those 
who  are  justified  by  faith,  do  now  receive  any 


*  Gen.  xiii.  13,  14. 

5  Gen.  xiii.  17. 

6  Acts  vii.  5;  Heb.  xi.  13. 

7  Gen.  xxiii.  11. 
'  Gen.  XV.  13. 

9  Luke  iii.  8. 
10  Gal.  iv.  28. 
"  Gal.  iii.  16. 
1-  Gal.  iii.  6,  etc. 


562 


IREN^US   AGAINST   HERESIES. 


inheritance  in  it ;  but  they  shall  receive  it  at  the 
resurrection  of  the  just.  For  God  is  true  and 
faithful ;  and  on  this  account  He  said,  "  Blessed 
are  the  meek,  for  they  shall  inherit  the  earth."  ' 

CHAP.  XXXIII.  —  FURTHER  PROOFS  OF  THE  SAME 
PROPOSITION,  DRAWN  FROM  THE  PROMISES  MADE 
BY  CHRIST,  WHEN  HE  DECLARED  THAT  HE  WOULD 
DRINK  OF  THE  FRUIT  OF  THE  VINE  WITH  HIS 
DISCIPLES  IN  HIS  FATHER'S  KINGDOM,  WHILE  AT 
THE  SAME  TIME  HE  PROMISED  TO  REWARD 
THEM  AN  HUNDRED- FOLD,  AND  TO  MAKE  THE.M 
PARTAKE  OF  BANQUETS.  THE  BLESSING  PRO- 
NOUNCED BY  JACOB  HAD  POINTED  OUT  THIS 
ALREADY,  AS  PAPIAS  AND  THE  ELDERS  HAVE 
INTERPRETED  IT. 

1.  For  this  reason,  when  about  to  undergo 
His  sufferings,  that  He  might  declare  to  Abra- 
ham and  those  with  him  the  glad  tidings  of  the 
inheritance  being  thrown  open,  [Christ],  after 
He  had  given  thanks  while  holding  the  cup,  and 
had  drunk  of  it,  and  given  it  to  the  disciples, 
said  to  them  :  "  Drink  ye  all  of  it :  this  is  My 
blood  of  the  new  covenant,  which  shall  be  shed 
for  many  for  the  remission  of  sins.  But  I  say 
unto  you,  I  will  not  drink  henceforth  of  the  fruit 
of  this  vine,  until  that  day  when  I  will  drink  it 
new  with  you  in  my  Father's  kingdom."  ^  Thus, 
then.  He  will  Himself  renew  the  inheritance  of 
the  earth,  and  will  re-organize  the  mystery  of  the 
glory  of  [His]  sons  ;  as  David  says,  "  He  who 
hath  renewed  the  face  of  the  earth."  ^  He 
promised  to  drink  of  the  fruit  of  the  vine  with 
His  disciples,  thus  indicating  both  these  points  : 
the  inheritance  of  the  earth  in  which  the  new 
fruit  of  the  vine  is  drunk,  and  the  resurrection 
of  His  disciples  in  the  flesh.  For  the  new  flesh 
which  rises  again  is  the  same  which  also  received 
the  new  cup.  And  He  cannot  by  any  means  be 
understood  as  drinking  of  the  fruit  of  the  vine 
when  setded  down  with  his  [disciples]  above  in 
a  super-celestial  place  ;  nor,  again,  are  they  who 
drink  it  devoid  of  flesh,  for  to  drink  of  that 
which  flows  from  the  vine  pertains  to  flesh,  and 
not  spirit. 

2.  And  for  this  reason  the  Lord  declared, 
"  When  thou  makest  a  dinner  or  a  supper,  do 
not  call  thy  friends,  nor  thy  neighbours,  nor  thy 
kinsfolk,  lest  they  ask  thee  in  return,  and  so  repay 
thee.  But  call  the  lame,  the  blind,  and  the  poor, 
and  thou  shalt  be  blessed,  since  they  cannot 
recompense  thee,  but  a  recompense  shall  be 
made  thee  at  the  resurrection  of  the  just."-* 
And  again  He  says,  "  Whosoever  shall  have  left 
lands,  or  houses,  or  parents,  or  brethren,  or  chil- 
dren because  of  Me,  he    shall   receive    in   this 


world  an  hundred-fold,  and  in  that  to  come  he 
shall  inherit  eternal  life."  s  For  what  are  the 
hundred-fold  [rewards]  in  this  world,  the  enter- 
tainments given  to  the  poor,  and  the  suppers  for 
which  a  return  is  made  ?  These  are  [to  take 
place]  in  the  times  of  the  kingdom,  that  is,  upon 
the  seventh  day,  which  has  been  sanctified,  in 
which  God  rested  from  all  the  works  which  He 
created,  which  is  the  true  Sabbath  of  the  right- 
eous, which  they  shall  not  be  engaged  in  any 
earthly  occupation  ;  but  shall  have  a  table  at 
hand  prepared  for  them  by  God,  supplying  them 
with  all  sorts  of  dishes. 

3.  The  blessing  of  Isaac  with  which  he  blessed 
his  younger  son  Jacob  has  the  same  meaning, 
when  he  says,  "  Behold,  the  smell  of  my  son  is 
as  the  smell  of  a  full  field  which  the  Lord  has 
blessed."  ^  But  "  the  field  is  the  world."  ?  And 
therefore  he  added,  "  God  give  to  thee  of  the 
dew  of  heaven,  and  of  the  fatness  of  the  earth, 
plenty  of  corn  and  wine.  And  let  the  nations 
serve  thee,  and  kings  bow  down  to  thee  ;  and  be 
thou  lord  over  thy  brother,  and  thy  father's  sons 
shall  bow  down  to  thee  :  cursed  shall  be  he 
who  shall  curse  thee,  and  blessed  shall  be  he 
who  shall  bless  thee."  ^  If  any  one,  then,  does 
not  accept  these  things  as  referring  to  the  ap- 
pointed kingdom,  he  must  fall  into  much  contra- 
diction and  contrariety,  as  is  the  case  with  the 
Jews,  who  are  involved  in  absolute  perplexity. 
For  not  only  did  not  the  nations  in  this  life  serve 
this  Jacob  ;  but  even  after  he  had  received  the 
blessing,  he  himself  going  forth  [from  his  home], 
served  his  uncle  Laban  the  Syrian  for  twenty 
years  ;  ^  and  not  only  was  he  not  made  lord  of 
his  brother,  but  he  did  himself  bow  down  before 
i  his  brother  Esau,  upon  his  return  from  Mesopo- 
tamia to  his  father,  and  offered  many  gifts  to 
him.'°  Moreover,  in  what  way  did  he  inherit 
much  corn  and  wine  here,  he  who  emigrated  to 
Egypt  because  of  the  famine  which  possessed 
the  land  in  which  he  was  dweUing,  and  became 
subject  to  Pharaoh,  who  was  then  ruling  over 
Egypt?  The  predicted  blessing,  therefore,  be- 
longs unquestionably  to  the  times  of  the  king- 
dom, when  the  righteous  shall  bear  rule  upon 
their  rising  from  the  dead  ;"  when  also  the  crea- 
tion, having  been  renovated  and  set  free,  shall 
fructify  with  an  abundance  of  all  kinds  of  food, 
from  the  dew  of  heaven,  and  from  the  fertility 
of  the  earth  :  as  the  elders  Avho  saw  John,  the 
disciple  of  the  Lord,  related  that  they  had  heard 


'  Matt.  V.  5. 

2  Matt.  xxvi.  27. 

3  Ps.  civ.  30. 

*  Luke  xiv.  12,  13. 


S  Matt.  xix.  29;  Luke  xviii.  29,  30. 
'  Gen.  xxvii.  27,  etc. 

7  Malt.  xiii.  38. 

8  Gen.  xxvii.  28,  29. 

9  Gen.  xxxi   41. 
'°  Gen   xxxiii.  3. 

"  From  this  to  the  end  of  the  section  there  is  an  Armenian  ver- 
sion extant,  to  be  fumd  in  the  Sfiutl.  Solcsin.  i.  p.  i,  edited  by  M. 
Pilra,  Paris  1852,  and  which  was  taken  by  him  from  an  Armenian  MS. 
in  the  Mcchilarist  Library  at  Venice,  described  as  being  of  the 
twelfth  century. 


IREN.EUS    AGAINST    HERKSIKS. 


563 


from  him  how  the  Lord  used  to  teach  in  regard 
to  these  times,  and  say :  The  days  will  come, 
in  which  vines  shall  grow,  each  having  ten  thou- 
sand branches,  and  in  each  branch  ten  thousand 
twigs,  and  in  each  true  '  twig  ten  thousand  shoots, 
and  in  each  one  of  the  shoots  ten  thousand 
clusters,  and  on  every  one  of  the  clusters  ten 
thousand  grapes,  and  every  grape  when  pressed 
will  give  five  and  twenty  metretes  of  wine.  And 
when  any  one  of  the  saints  shall  lay  hold  of  a 
cluster,^  another  shall  cry  out,  "  I  am  a  better 
cluster,  take  me  ;  bless  the  Lord  through  me." 
In  like  manner  [the  Lord  declared]  that  a  grain 
of  wheat  would  produce  ten  thousand  ears,  and 
that  every  ear  should  have  ten  thousand  grains, 
and  every  grain  would  yield  ten  pounds  {quiiu/iie 
bilibrcs)  of  clear,  pure,  fine  flour;  and  that  all 
other  fruit-bearing  trees,^  and  seeds  and  grass, 
would  produce  in  similar  proportions  {^secundum 
congruentiain  lis  conscquentem)  ;  and  that  all 
animals  feeding  [only]  on  the  productions  of 
the  earth,  should  [in  those  days]  become  peace- 
ful and  harmonious  among  each  other,  and  be 
in  perfect  subjection  to  man. 

4.  And  these  things  are  borne  witness  to  in 
writing  by  Papias,  the  hearer  of  John,  and  a 
companion  of  Polycarp,  in  his  fourth  book  ;  for 
there  were  five  books  compiled  (crui/reray/i.e'i/a) 
by  him.-»  And  he  says  in  addition,  "  Now  these 
things  are  credible  to  believers."  And  he  says 
that,  "  when  the  traitor  Judas  did  not  give  credit 
to  them,  and  put  the  question,  '  How  then  can 
things  about  to  bring  forth  so  abundantly  be 
wrought  by  the  Lord  ?  '  the  Lord  declared, '  They 
who  shall  come  to  these  [times]  shall  see.'  " 
When  prophesying  of  these  times,  therefore, 
Esaias  says  :  "  The  wolf  also  shall  feed  with  the 
lamb,  and  the  leopard  shall  take  his  rest  with 
the  kid  \  the  calf  also,  and  the  bull,  and  the  lion 
shall  eat  together;  and  a  little  boy  shall  lead 
them.  The  ox  and  the  bear  shall  feed  together, 
and  their  young  ones  shall  agree  together ;  and 
the  lion  shall  eat  straw  as  well  as  the  ox.  And 
the  infant  boy  shall  thrust  his  hand  into  the  asp's 
den,  into  the  nest  also  of  the  adder's  brood  ; 
and  they  shall  do  no  harm,  nor  have  power  to 
hurt  anything  in  my  holy  mountain."  And  again 
he  says,  in  recapitulation,  "  Wolves  and  lambs 
shall  then  browse  together,  and  the  lion  shall  eat 
straw  like  the  ox,  and  the  serpent  earth  as  if  it 
were  bread  ;  and  they  shall  neither  hurt  nor  an- 
noy anything  in  my  holy  mountain,  saith  the 
Lord."  5  I  am  quite  aware  that  some  persons 
endeavour  to  refer  these  words  to  the  case  of 
savage  men,  both  of  different  nations  and  various 


'  This  word  "  true  "  is  not  found  in  the  Armenian. 

-  Or,  following  Arm.  vers.,  "  But  if  anyone  shall  lay  hold  of  an 
holy  cluster." 

3  The  Arm.  vers,  is  here  followed;  the  old  Latin  reads,  "  Et  re- 
liqua  autem  poma." 

■*  [See  pp.  151-154,  this  volume.] 

5  Isa.  xi.  6,  etc. 


habits,  who  come  to  believe,  and  when  they  have 
believed,  act  in  harmony  with  the  righteous. 
But  although  this  is  [true]  now  with  regard  to 
some  men  coming  from  various  nations  to  the 
harmony  of  the  faith,  nevertheless  in  the  resur- 
rection of  the  just  [the  words  shall  also  apply] 
to  those  animals  mentioned.  For  God  is  rich 
in  all  things.  And  it  is  right  that  when  the  crea- 
tion is  restored,  all  the  animals  should  obey  and 
be  in  subjection  to  man,  and  revert  to  the  food 
originally  given  by  God  (for  they  had  been  origi- 
nally subjected  in  obedience  to  Adam),  that  is, 
the  productions  of  the  earth.  But  some  other 
occasion,  and  not  the  present,  is  [to  be  sought] 
for  showing  that  the  lion  shall  [then]  feed  on 
straw.  And  this  indicates  the  large  size  and  rich 
quality  of  the  fruits.  For  if  that  animal,  the 
lion,  feeds  upon  straw  [at  that  period],  of  what 
a  quality  must  the  wheat  itself  be  whose  straw 
shall  serve  as  suitable  food  for  lions? 

CHAP.    XXXIV. HE    FORTIFIES    HIS   OPINIONS   WTTH 

REGARD  TO  THE  TEMPORAL  AND  EARTHLY  KING- 
DOM OF  THE  SAIN'IS  AFIER  THEIR  RESURRECTION, 
BY  THE  VARIOUS  TESTIMONIES  OF  ISAIAH,  EZE- 
KIEL,  JEREMIAH,  AND  DANIEL  ;  ALSO  BY  THE 
PARABLE  OF  THE  SERVANTS  WATCHING,  TO  WHOM 
THE  LORD   PROMISED  THAT  HE  WOULD   MINISTER. 

I.  Then,  too,  Isaiah  himself  has  plainly  de- 
clared that  there  shall  be  joy  of  this  nature  at 
the  resurrection  of  the  just,  when  he  says  :  "  The 
dead  *shall  rise  again  ;  those,  too,  who  are  in  the 
tombs  shall  arise,  and  those  who  are  in  the  earth 
shall  rejoice.  For  the  dew  from  Thee  is  health 
to  them."  ^  And  this  again  Ezekiel  also  says  : 
"  Behold,  I  will  open  your  tombs,  and  will  bring 
you  forth  out  of  your  graves  ;  when  I  will  flraw  my 
people  from  the  sepulchres,  and  I  will  put  breath 
in  you,  and  ye  shall  live ;  and  I  will  place  you 
on  your  own  land,  and  ye  shall  know  that  I  am 
the  Lord."  ^  And  again  the  same  speaks  thus  : 
"These  things  saith  the  Lord,  I  will  gather 
Israel  from  all  nations  whither  they  have  been 
driven,  and  I  shall  be  sanctified  in  them  in  the 
sight  of  the  sons  of  the  nations  :  and  they  shall 
dwell  in  their  own  land,  which  I  gave  to  my  ser- 
vant Jacob.  And  they  shall  dwell  in  it  in  peace  ; 
and  they  shall  build  houses,  and  plant  vineyards, 
and  tlwell  in  hoi)e,  when  I  shall  cause  judgment 
to  fall  among  all  who  have  dishonoured  them, 
among  those  who  encircle  them  round  about ; 
and  they  shall  know  that  I  am  the  Lord  their 
God,  and  the  God  of  their  fathers.'"*  Now  I 
have  shown  a  short  time  ago  that  the  church  is 
the  seed  of  Abraham ;  and  for  this  reason,  that 
we  may  know  that  He  who  in  the  New  Testa- 
ment "  raises  up  from  the  stones  children  unto 


*  Isa.  xxvi.  ig. 

^  Ezek.  xxxvii.  12,  etc. 

8  Ezek.  xxviii.  25,  26. 


564 


IREN^US   AGAINST    HERESIES. 


Abraham,"  '  is  He  who  will  gather,  according  to 
the  Old  Testament,  those  that  shall  be  saved 
from  all  the  nations,  Jeremiah  says  :  "  Behold, 
the  days  come,  saith  the  Lord,  that  they  shall 
no  more  say,  The  Lord  liveth,  who  led  the  chil- 
dren of  Israel  from  the  north,  and  from  every 
region  whither  they  had  been  driven  ;  He  will 
restore  them  to  their  own  land  which  He  gave 
to  their  fathers."  ^ 

2.  That  the  whole  creation  shall,  according  to 
God's  will,  obtain  a  vast  increase,  that  it  may 
bring  forth  and  sustain  fruits  such  [as  we  have 
mentioned],  Isaiah  declares:  "And  there  shall 
be  upon  every  high  mountain,  and  upon  every 
prominent  hill,  water  running  everywhere  in  that 
day,  when  many  shall  perish,  when  walls  shall 
fall.  And  the  light  of  the  moon  shall  be  as  the 
light  of  the  sun,  seven  times  that  of  the  day, 
when  He  shall  heal  the  anguish  of  His  people, 
and  do  away  with  the  pain  of  His  stroke."  ^ 
Now  "  the  pain  of  the  stroke  "  means  that  in- 
flicted at  the  beginning  upon  disobedient  man 
in  Adam,  that  is,  death ;  which  [stroke]  the 
Lord  will  heal  whfen  He  raises  us  from  the  dead, 
and  restores  the  inheritance  of  the  fathers,  as 
Isaiah  again  says  :  "  And  thou  shalt  be  confident 
in  the  Lord,  and  He  will  cause  thee  to  pass  over 
the  whole  earth,  and  feed  thee  with  the  inherit- 
ance of  Jacob  thy  father."  -^  This  is  what  the 
Lord  declared  :  "  Happy  are  those  servants  whom 
the  Lord  when  He  cometh  shall  find  watching. 
Verily  I  say  unto  you,  that  He  shall  gird  Him- 
self, and  make  them  to  sit  down  [to  meat],  and 
will  come  forth  and  serve  them.  And  if  He 
shall  come  in  the  evening  watch,  and  find  them 
so,  blessed  are  they,  because  He  shall  make 
them  sit  down,  and  minister  to  them  ;  or  if  this 
be  in  the  second,  or  it  be  in  the  third,  blessed 
are  they."  s  Again  John  also  says  the  very  same 
in  the  Apocalypse  :  "  Blessed  and  holy  is  he  who 
has  part  in  the  first  resurrection."  ^  Then,  too, 
Isaiah  has  declared  the  time  when  these  events 
shall  occur;  he  says:  "And  I  said.  Lord,  how 
long?  Until  the  cities  be  wasted  without  inhab- 
itant, and  the  houses  be  without  men,  and  the 
earth  be  left  a  desert.  And  after  these  things 
the  Lord  shall  remove  us  men  far  away  iylon^e 
nos  faciet  Deus  homines^,  and  those  who  shall 
remain  shall  multiply  upon  the  earth."  ^  Then 
Daniel  also  says  this  very  thing:  "And  the 
kingdom  and  dominion,  and  the  greatness  of 
those  under  the  heaven,  is  given  to  the  saints 
of  the  Most  High  God,  whose  kingdom  is  ever- 
lasting, and  all  dominions  shall  serve  and  obey 


Him."  ^  And  lest  the  promise  named  should 
be  understood  as  referring  to  this  time,  it  was 
declared  to  the  prophet :  "  And  come  thou,  and 
stand  in  thy  lot  at  the  consummation  of  the 
days."  9 

3.  Now,  that  the  promises  were  not  announced 
to  the  prophets  and  the  fathers  alone,  but  to  the 
Churches  united  to  these  from  the  nations,  whom 
also  the  Spirit  terms  "  the  islands  "  (both  be- 
cause they  are  established  in  the  midst  of  turbu- 
lence, suffer  the  storm  of  blasphemies,  exist  as  a 
harbour  of  safety  to  those  in  peril,  and  are  the 
refuge  of  those  who  love  the  height  [of  heaven], 
and  strive  to  avoid  Bythus,  that  is,  the  depth  of 
error),  Jeremiah  thus  declares  :  "  Hear  the  word 
of  the  Lord,  ye  nations,  and  declare  it  to  the 
isles  afar  off;  say  ye,  that  the  Lord  will  scatter 
Israel,  He  will  gather  him,  and  keep  him,  as  one 
feeding  his  flock  of  sheep.  For  the  Lord  hath 
redeemed  Jacob,  and  rescued  him  from  the  hand 
of  one  stronger  than  he.  And  they  shall  come 
and  rejoice  in  Mount  Zion,  and  shall  come  to 
what  is  good,  and  into  a  land  of  wheat,  and  wine, 
and  fruits,  of  animals  and  of  sheep ;  and  their 
soul  shall  be  as  a  tree  bearing  fruit,  and  they 
shall  hunger  no  more.  At  that  time  also  shall 
the  virgins  rejoice  in  the  company  of  the  young 
men  :  the  old  men,  too,  shall  be  glad,  and  I  will 
turn  their  sorrow  into  joy  ;  and  I  will  make  them 
exult,  and  will  magnify  them,  and  satiate  the 
souls  of  the  priests  the  sons  of  Levi ;  and  my 
people  shall  be  satiated  with  my  goodness."  '° 
Now,  in  the  preceding  book"  I  have  shown  that 
all  the  disciples  of  the  Lord  are  Levites  and 
priests,  they  who  used  in  the  temple  to  profane 
the  Sabbath,  but  are  blameless.'^  Promises  of 
such  a  nature,  therefore,  do  indicate  in  the  clear- 
est manner  the  feasting  of  that  creation  in  the 
kingdom  of  the  righteous,  which  God  promises 
that  He  will  Himself  serve. 

4.  Then  again,  speaking  of  Jenisalem,  and  of 
Him  reigning  there,  Isaiah  declares,  "  Thus  saith 
the  Lord,  Happy  is  he  who  hath  seed  in  Zion, 
and  serv'ants  in  Jerusalem.  Behold,  a  righteous 
king  shall  reign,  and  princes  shall  rule  with  judg- 
ment." '3  And  with  regard  to  the  foundation  on 
which  it  shall  be  rebuilt,  he  says  :  "  Behold,  I 
will  lay  in  order  for  thee  a  carbuncle  stone,  and 
sapphire  for  thy  foundations  ;  and  I  will  lay  thy 
ramparts  with  jasper,  and  thy  gates  with  crystal, 
and  thy  wall  with  choice  stones  :  and  all  thy 
children  shall  be  taught  of  God,  and  great  shall 
be  the  peace  of  thy  children  ;  and  in  righteous- 
ness shalt  thou  be  built  up."  '•*     And  yet  again 


'  Matt.  iii.  9. 

2  Jer.  xxiii.  7,  6. 

3  Isa.  XXX.  25,  26. 
^  Isa.  Iviii.  14. 

5  Luke  xii.  37,  38. 
*  Rev.  XX.  6. 
7  Isa.  vi^  II. 


8  Dan.  vii.  27. 

9  Dan.  xii.  13. 

'°  Jer.  xxxi.  10,  etc. 

"  See  iv.  8,  3. 

'2  Matt.  xii.  5. 

'i  Isa.  xxxi.  9,  xxxii.  1. 

'•♦  Isa.  liv.  11-14. 


IRENyEUS   AGAINST   HERESIES. 


565 


does  he  say  the  same  thing :  "  Behold,  I  make 
Jerusalem  a  rejoicing,  and  my  people  [a  joy]  ; 
for  the  voice  of  weeping  shall  be  no  more  heard 
in  her,  nor  the  voice  of  crying.  Also  there  shall 
not  be  there  any  immature  [one],  nor  an  old 
man  who  does  not  fulfil  his  time  :  for  the  youth 
shall  be  of  a  hundred  years  ;  and  the  sinner  shall 
die  a  hundred  years  old,  yet  shall  be  accursed. 
And  they  shall  build  houses,  and  inhabit  them 
themselves  ;  and  shall  plant  vineyards,  and  eat 
the  fruit  of  them  themselves,  and  shall  drink 
wine.  And  they  shall  not  build,  and  others 
inhabit ;  neither  shall  they  prepare  the  vineyard, 
and  others  eat.  For  as  the  days  of  the  tree  of 
life  shall  be  the  clays  of  the  people  in  thee  ;  for 
the  works  of  their  hands  shall  endure."  ' 

CHAP.  XXXV.  HE  CONTENDS  THAT  THESE  TESTI- 
MONIES ALREADY  ALLEGED  CANNOT  BE  UNDER- 
STOOD ALLEGORICALLY  OF  CELESTIAL  BLESSINGS, 
BLT  THAT  THEY  SHALL  HAVE  THEIR  FULFILMENT 
AFTER  THE  COMING  OF  ANTICHRIST,  AND  THE 
RESURRECTION,  IN  THE  TERRESTRIAL  JERUSALEM. 
TO  THE  FORMER  PROPHECIES  HE  SUBJOINS  OTHERS 
DRAWN  FROM  ISAIAH,  JEREMIAH,  AND  THE  APOC- 
ALYPSE   OF   JOHN. 

I.  If,  however,  any  shall  endeavour  to  alleg- 
orize [prophecies]  of  this  kind,  they  shall  not 
be  found  consistent  with  themselves  in  all  points, 
a:id  shall  be  confuted  by  the  teaching  of  the 
very  expressions  [in  question].  For  example: 
"  When  the  cities  "  of  the  Gentiles  "  shall  be 
desolate,  so  that  they  be  not  inhabited,  and  the 
houses  so  that  there  shall  be  no  men  in  them, 
and  the  land  shall  be  left  desolate."  -  "  For, 
behold,"  says  Isaiah,  "the  day  of  the  Lord 
Cometh  past  remedy,  full  of  fury  and  wrath,  to 
lay  waste  the  city  of  the  earth,  and  to  root  sin- 
ners out  of  it."  3  And  again  he  says,  "  Let  him 
be  taken  away,  tliat  he  behold  not  the  glory  of 
Ciod."  *  And  when  these  things  are  done,  he 
s  vys,  "  God  will  remove  men  far  away,  and  those 
that  are  left  shall  multiply  in  the  earth."  5  "  And 
iliey  shall  build  houses,  and  shall  inhabit  them 
tliemselves :  and  plant  vineyards,  and  eat  of 
them  themselves."  ^  For  all  these  and  other 
words  were  unquestionably  spoken  in  reference 
to  the  resurrection  of  the  just,  which  takes  place 
after  the  coming  of  Antichrist,  and  the  destruc- 
tion of  all  nations  under  his  rule  ;  in  [the  times 
of]  which  [resurrection]  the  righteous  shall 
reign  in  the  earth,  waxing  stronger  by  the  sight 
of  the  Lord  :  and  through  Him  they  shall  be- 
come accustomed  to  partake  in  the  glory  of  God 
the  Father,  and  shall  enjoy  in  the  kingdom  in- 


'  Isa.  Ixv.  18. 
-  Isa.  vi.  II. 
3  Isa.  xiii.  9. 
*  Isa.  .vxvi.  10. 
5  Isa.  vi.  12. 
*■  Isa.  Ixv.  21. 


tercourse  and  communion  with  the  holy  angels, 
and  union  with  spiritual  beings  ;  and  [with  re- 
spect to]  those  whom  the  Lord  shall  find  in  the 
flesh,  awaiting  Him  from  heaven,  and  who  have 
suffered  tribulation,  as  well  as  escaped  the  hands 
of  the  Wicked  one.  For  it  is  in  reference  to 
them  that  the  yjrophet  says  :  "  And  those  that  are 
left  shall  multiply  upon  the  earth."  And  Jere- 
miah 7  the  prophet  has  pointed  out,  that  as  many 
believers  as  God  has  prepared  for  this  purpose, 
to  multiply  those  left  upon  earth,  should  both  be 
under  the  rule  of  the  saints  to  minister  to  this 
Jerusalem,  and  that  [His]  kingdom  shall  be  in 
it,  saying,  "  Look  around  Jerusalem  towards  the 
east,  and  behold  the  joy  which  comes  to  thee 
from  God  Himself.  Behold,  thy  sons  shall  come 
whom  thou  hast  sent  forth  :  they  shall  come  in  a 
band  from  the  east  even  unto  the  west,  by  the 
word  of  that  Holy  One,  rejoicing  in  that  splen- 
dour which  is  from  thy  God.  O  Jerusalem,  put 
off  thy  robe  of  mourning  and  of  affliction,  and 
put  on  that  beauty  of  eternal  splendour  from  thy 
God.  Gird  thyself  with  the  double  garment  of 
that  righteousness  proceeding  from  thy  God ; 
place  the  mitre  of  eternal  glory  upon  thine  head. 
For  God  will  show  thy  glory  to  the  whole  earth 
under  heaven.  For  thy  name  shall  for  ever  be 
called  by  God  Himself,  the  peace  of  righteous- 
ness and  glory  to  him  that  worships  God.  Arise, 
Jerusalem,  stand  on  high,  and  look  towards  the 
east,  and  behold  thy  sons  from  the  rising  of  the 
sun,  even  to  the  west,  by  the  word  of  that  Holy 
One,  rejoicing  in  the  very  remembrance  of  God. 
For  the  footmen  have  gone  forth  from  thee, 
while  they  were  drawTi  away  by  the  enemy. 
God  shall  bring  them  in  to  thee,  being  borne 
with  glory  as  the  throne  of  a  kingdom.  For 
God  has  decreed  that  every  high  mountain  shall 
be  brought  low,  and  the  eternal  hills,  and  that 
the  valleys  be  filled,  so  that  the  surface  of  the 
earth  be  rendered  smooth,  that  Israel,  the  glory 
of  Crod,  may  walk  in  safety.  The  woods,  too, 
shall  make  shady  places,  ana  every  sweet-smell- 
ing tree  shall  be  for  Israel  itself  by  the  command 
of  God.  For  God  shall  go  before  with  joy  in 
the  light  of  His  splendour,  with  the  pity  and 
righteousness  which  proceeds  from  Him." 

2.  Now  all  these  things  being  such  as  they 
are,  cannot  be  understood  in  reference  to  super- 
celestial  matters  ;  "  for  God,"  it  is  said,  "  will 
show  to  the  whole  earth  that  is  under  heaven  thy 
glory.  "  But  in  the  times  of  the  kingdom,  the 
earth  has  been  called  again  by  Christ  [to  its 
pristine  condition],  and  Jerusalem  rebuilt  after 
the  pattern  of  the  Jerusalem  above,  of  which  the 
prophet  Isaiah  says,  "  Behold,  I  have  depicted 
thy  walls  upon  my  hands,  and  thou  art  always  in 


7  The  long  quotation  following;  is  not  found  in  Jeremiah,  but  in 
the  apocryphal  book  of  Baruch,  chap.  iv.  36,  etc.,  and  the  whole  of 
chap.  V. 


566 


IREN.EUS    AGAINST    HERESIES. 


my  sight."  '  And  the  apostle,  too,  writing  to  the 
Galatians,  says  in  like  manner,  "  But  the  Jerusa- 
lem which  is  above  is  free,  which  is  the  mother 
of  us  all."  -  He  does  not  say  this  with  any 
thought  of  an  erratic  Aion,  or  of  any  other 
power  which  departed  from  the  Pleroma,  or  of 
Prunicus,  but  of  the  Jerusalem  which  has  been 
delineated  on  [God's]  hands.  And  in  the  Apoc- 
alypse John  saw  this  new  [Jerusalem]  descend- 
ing upon  the  new  earth. ^  For  after  the  times  of 
the  kingdom,  he  says,  "  I  saw  a  great  white 
throne,  and  Him  who  sat  upon  it,  from  whose 
face  the  earth  fled  away,  and  the  heavens ;  and 
there  was  no  more  place  for  them."  ■♦  And  he  sets 
forth,  too,  the  things  connected  with  the  general 
resurrection  and  the  judgment,  mentioning  "  the 
dead,  great  and  small."  "The  sea,"  he  says,  "gave 
up  the  dead  which  it  had  in  it,  and  death  and  hell 
delivered  up  the  dead  that  they  contained ;  and 
the  books  were  opened.  Moreover,"  he  says, 
"  the  book  of  life  was  opened,  and  the  dead  were 
judged  out  of  those  things  that  were  written  in 
the  books,  according  to  their  works  ;  and  death 
and  hell  were  sent  into  the  lake  of  fire,  the  second 
death."  5  Now  this  is  what  is  called  Gehenna, 
which  the  Lord  styled  eternal  fire.^  "  And  if  any 
one,"  it  is  said,  "  was  not  found  written  in  the 
book  of  hfe,  he  was  sent  into  the  lake  of  fire."  7 
And  after  this,  he  says,  "  I  saw  a  new  heaven 
and  a  new  earth,  for  the  first  heaven  and  earth 
.have  passed  away ;  also  there  was  no  more  sea. 
And  I  saw  the  holy  city,  new  Jerusalem,  coming 
down  from  heaven,  as  a  bride  adorned  for  her 
husband."  "And  I  heard,"  it  is  said,  "a  great 
voice  from  the  throne,  saying,  Behold,  the  taber- 
nacle of  God  is  with  men,  and  He  will  dwell  with 
them  ;  and  they  shall  be  His  people,  and  God 
Himself  shall  be  with  them  as  their  God.  And 
He  will  wipe  away  every  tear  from  their  eyes ; 
and  death  shall  be  no  more,  neither  sorrow,  nor 
crying,  neither  shall  there  be  any  more  pain, 
because  the  former  things  have  passed  away."  ^ 
Isaiah  also  declares  the  very  same  :  "  For  there 
shall  be  a  new  heaven  and  a  new  earth  ;  and 
there  shall  be  no  remembrance  of  the  former, 
neither  shall  the  heart  think  about  them,  but 
they  shall  find  in  it  joy  and  exultation."  ^  Now 
this  is  what  has  been  said  by  the  apostle  :  "  For 
the  fashion  of  this  world  passeth  away."  '°  To 
the  same  purpose  did  the  Lord  also  declare, 
"  Heaven  and  earth  shall  pass  away."  "  When 
these  things,  therefore,  pass  away  above  the  earth, 


*  Isa.  xlix.  i6. 
'  Gal.  iv.  26. 

3  Rev.  xxi.  2. 

*  Rev.  XX.  II. 

S  Rev.  XX.  12-14. 

*  Matt.  XXV.  41. 
7  Rev.  XX.  15. 

'  Rev.  xxi.  1-4. 

9  Isa    Ixv.  17,  18. 
'°  I  Cor.  vii   31. 
"  Matt.  xxvi.  35. 


John,  the  Lord's  disciple,  says  that  the  new 
Jerusalem  above  shall  [then]  descend,  as  a  bride 
adorned  for  her  husband  ;  and  that  this  is  the 
tabernacle  of  God,  in  which  God  will  dwell  with 
men.  Of  this  Jerusalem  the  former  one  is  an 
image  —  that  Jerusalem  of  the  former  earth  in 
which  the  righteous  are  disciplined  beforehand 
for  incorruption  and  prepared  for  salvation.  And 
of  this  tabernacle  Moses  received  the  pattern 
in  the  mount ; '-  and  nothing  is  capable  of  being 
allegorized,  but  all  things  are  stedfast,  and  true, 
and  substantial,  ha\'ing  been  made  by  God  for 
righteous  men's  enjoyment.  For  as  it  is  God 
truly  who  raises  up  man,  so  also  does  man  truly 
rise  from  the  dead,  and  not  allegorically,  as  I 
have  shown  repeatedly.  And  as  he  rises  actually, 
so  also  shall  he  be  actually  disciplined  before- 
hand for  incorruption,  and  shall  go  forwards 
and  flourish  in  the  times  of  the  kingdom,  in  order 
that  he  may  be  capable  of  receiving  the  glory 
of  the  Father.  Then,  when  all  things  are  made 
new,  he  shall  truly  dwell  in  the  city  of  God.  For 
it  is  said,  "  He  that  sitteth  on  the  throne  said. 
Behold,  I  make  all  things  new.  And  the  Lord 
says,  Write  all  this  ;  for  these  words  are  faithful 
and  true.  And  He  said  to  me.  They  are  done."  '^ 
And  this  is  the  truth  of  the  matter. 

CHAP.  XXXVI. MEN    SHALL   BE  ACTUALLY  RAISED  : 

THE  WORLD  SHALL  NOT  BE  ANNIHILATED  ;  BUT 
THERE  SHALL  BE  VARIOUS  MANSIONS  FOR  THE 
SAINTS,  ACCORDING  TO  THE  RANK  ALLOTTED  TO 
EACH  INDIVIDUAL.  ALL  THINGS  SHALL  BE  SUB- 
JECT TO  GOD  IHE  FATHER,  AND  SO  SHALL  HE 
BE   ALL    IN    ALL. 

I.  For  since  there  are  real  men,  so  must  there 
also  be  a  real  establishment  {plantatiotiem^,  that 
they  vanish  not  away  among  non-existent  things, 
but  progress  among  those  which  have  an  actual 
existence.  For  neither  is  the  substance  nor  the 
essence  of  the  creation  annihilated  (for  faithful 
and  true  is  He  who  has  established  it),  but  "  the 
fashion  of  the  world  passeth  away ;  "  '■'  that  is, 
those  things  among  which  transgression  has  oc- 
curred, since  man  has  grown  old  in  them.  And 
therefore  this  [present]  fashion  has  been  formed 
temporary,  God  foreknowing  all  things ;  as  I 
have  pointed  out  in  the  preceding  book,'s  and 
have  also  shown,  as  far  as  was  possible,  the  cause 
of  the  creation  of  this  world  of  temporal  things. 
But  when  this  [present]  fashion  [of  things] 
passes  away,  and  man  has  been  renewed,  and 
flourishes  in  an  incorruptible  state,  so  as  to  pre- 
clude the  possibility  of  becoming  old,  [then] 
there  shall  be  the  new  heaven  and  the  new 
earth,  in  which  the  new  man  shall  remain  [con- 


'2  Ex.  xxv.  40. 

'3  Rev.  xxi.  T),  ( 

'■*  I  Cor.  vii.  31. 

'5  Lib.  iv.  5,  6. 


IREN^US   AGAINST   HERESIES. 


567 


tinually],  always  holding  fresh  converse  with 
God.  And  since  {or,  that)  these  things  shall 
ever  continue  without  end,  Isaiah  declares,  "  For 
as  the  new  heavens  and  the  new  earth  which  I 
do  make,  continue  in  my  sight,  saith  the  Lord, 
so  shall  your  seed  and  your  name  remain."  ' 
And  as  the  presbyters  say.  Then  those  who  are 
deemed  worthy  of  an  abode  in  heaven  shall  go 
there,  others  shall  enjoy  the  delights  of  paradise, 
and  others  shall  possess  the  splendour  of  the 
city  ;  for  everywhere  the  Saviour  ^  shall  be  seen 
according  as  they  who  see  Him  shall  be  worthy. 
2.  [They  say,  moreover],  that  there  is  this 
distinction  between  the  habitation  of  those  who 
produce  an  hundred- fold,  and  that  of  those  who 
produce  sixty-fold,  and  that  of  those  who  pro- 
duce thirty-fold  :  for  the  first  will  be  taken  up 
into  the  heavens,  the  second  will  dwell  in  para- 
dise, the  last  will  inhabit  the  city ;  and  that  it 
was  on  this  account  the  Lord  declared,  "  In  My 
Father's  house  are  many  mansions."  ^  For  all 
things  belong  to  (jod,  who  supplies  all  with  a 
suitable  dwelling-place  ;  even  as  His  Word  says, 
that  a  share  is  allotted  to  all  by  the  Father, 
according  as  each  person  is  or  shall  be  worthy. 
And  this  is  the  couch  on  which  the  guests  shall 
recline,  having  been  invited  to  the  wedding.-* 
The  presbyters,  the  disciples  of  the  apostles, 
affirm  that  this  is  the  gradation  and  arrangement 
of  those  who  are  saved,  and  that  they  advance 
through  steps  of  this  nature  ;  also  that  they  as- 
cend through  the  Spirit  to  the  Son,  and  through 
the  Son  to  the  Father,  and  that  in  due  time  the 
Soa  will  yield  up  His  work  to  the  Father,  even 
as  it  is  said  by  the  apostle,  "  For  He  must  reign 
till  He  hath  put  all  enemies  under  His  feet.  The 
last  enemy  that  shall  be  destroyed  is  death."  5 
For  in  the  times  of  the  kingdom,  the  righteous 
man  who  is  upon  the  earth  shall  then  forget  to 
die.  "  But  when  He  saith,  All  things  shall  be 
subdued  unto   Him,  it  is  manifest  that  He  is 


e.xcepted  who  did  put  all  things  under  Him. 
And  when  all  things  shall  be  subdued  unto  Him, 
then  shall  the  Son  also  Himself  be  subject  unto 
Him  who  put  all  things  under  Him,  that  God 
may  be  all  in  all."^ 

3.  John,  therefore,  did  distinctly  foresee  the 
first  "  resurrection  of  the  just,"  ?  and  the  inherit- 
ance in  the  kingdom  of  the  earth  ;  and  what 
the  prophets  have  prophesied  concerning  it  har- 
monize [with  his  vision].  For  the  Lord  also 
taught  these  things,  when  He  promised  that  He 
would  have  the  mixed  cup  new  with  His  disci- 
ples in  the  kingdom.  The  apostle,  too,  has 
confessed  that  the  creation  shall  be  free  from 
the  bondage  of  corruption,  [so  as  to  pass]  into 
the  liberty  of  the  sons  of  God.^  And  in  all  these 
things,  and  by  them  all,  the  same  God  the  Father 
is  manifested,  who  fashioned  man,  and  gave 
promise  of  the  inheritance  of  the  earth  to  the 
fathers,  who  brought  it  (the  creature)  forth  [from 
bondage]  at  the  resurrection  of  the  just,  and  ful- 
fils the  promises  for  the  kingdom  of  His  Son  ; 
subsecjuently  bestowing  in  a  paternal  manner 
those  things  which  neither  the  eye  has  seen,  nor 
the  ear  has  heard,  nor  has  [thought  concerning 
them]  arisen  within  the  heart  of  man.'^  For 
'there  is  the  one  Son,  who  accomplished  His 
Father's  will ;  and  one  human  race  also  in  which 
the  mysteries  of  God  are  wrought,  "  which  the 
angels  desire  to  look  into  ;  "  '°  and  they  are  not 
able  to  search  out  the  wisdom  of  God,  by  means  of 
which  His  handiwork,  confirmed  and  incorpo- 
rated with  His  Son,  is  brought  to  perfection  ;  that 
His  offspring,  the  First-begotten  Word,  should 
descend  to  the  creature  {/actura?n),  that  is,  to 
what  had  been  moulded  \ plasma),  and  that  it 
should  be  contained  by  Him ;  and,  on  the  other 
hand,  the  creature  should  contain  the  \Vord,  and 
ascend  to  Him,  passing  beyond  the  angels,  and 
be  made  after  the  image  and  likeness  of  God." 


'  Isa.  Ixvi.  22. 

2  Thus  in  a  Greek  fragment;  in  the  Old  Latin,  Deus. 

3  John  xiv.  2. 

*  Matt.  xxii.  lo. 
5  I  Cor.  XX.  25,  26. 


6  I  Cor.  XV.  27,  28. 

7  Luke  xiv.  14. 

8  Rom.  viii.  21. 

9  I  Cor.  ii.  9  ;  Isa.  Ixiv.  4. 
1°  I  Pet.  i.  12. 
"  Grabe  and  others  suppose  that  some  part  of  the  work  has  been 

lost,  so  thai  the  above  was  not  its  original  conclusion. 


FRAGMENTS  FROM  THE  LOST  WRITINGS  OF  IREN/EUS. 


1  ADJURE  thee,  who  shalt  transcribe  this  book,' 
by  our  Lord  Jesus  Christ,  and  by  His  glorious 
appearing,  when  He  comes  to  judge  the  Hving 
and  the  dead,  that  thou  compare  what  thou  hast 
transcribed,  and  be  careful  to  set  it  right  accord- 
ing to  this  copy  from  which  thou  hast  tran- 
scribed ;  also,  that  thou  in  like  manner  copy 
down  this  adjuration,  and  insert  it  in  the  tran- 
script. 

II. 

These  ^  opinions,  Florinus,  that  I  may  speak 
in  mild  terms,  are  not  of  sound  doctrine  ;  these 
opinions  are  not  consonant  to  the  Church,  and 
involve  their  votaries  in  the  utmost  impiety; 
these  opinions,  even  the  heretics  beyond  the 
Church's  pale  have  never  ventured  to  broach  ; 
these  opinions,  those  presbyters  who  preceded 
us,  and  who  were  conversant  with  the  apostles, 
did  not  hand  down  to  thee.  For,  while  I  was 
yet  a  boy,  I  saw  thee  in  Lower  Asia  with  Poly- 
carp,  distinguishing  thyself  in  the  royal  court,3 
and  endeavouring  to  gain  his  approbation.  For 
I  have  a  more  vivid  recollection  of  what  occurred 
at  that  time  than  of  recent  events  (inasmuch  as 
the  experiences  of  childhood,  keeping  pace  with 
the  growth  of  the  soul,  become  incorporated 
with  it)  ;  so  that  I  can  even  describe  the  place 
where  the  blessed  Polycarp  used  to  sit  and  dis- 
course —  his  going  out,  too,  and  his  coming  in 
—  his  general  mode  of  life  and  personal  appear- 
ance, together  with  the  discourses  which  he 
delivered  to  the  people ;  also  how  he  would 
speak  of  his  familiar  intercourse  with  John,  and 
with  the  rest  of  those  who  had  seen  the  Lord  ; 
and  how  he  would  call  their  words  to  remem- 
brance. Whatsoever  things  he  had  heard  from 
them  respecting  the  Lord,  both  with  regard  to 

'  This  fmgment  is  quoted  by  Eusebius,  Hist.  Eccl.,  v.  20.  It 
occurred  at  the  close  of  the  lost  treatise  of  Irenaeus  entitled  De 
Ogdonde. 

2  This  interestinR  extract  we  also  owe  to  Eusebius,  who  («/  sufi.) 
took  it  from  the  worlc  De  Ogdoade,  written  after  this  former  friend  of 
lrena;us  had  lapsed  to  Valcntinianism.  Florinus  had  previously  held 
that  God  was  the  author  of  evil,  which  sentiment  lrcna:us  opposed  in 
a  treatise,  now  lost,  called  Jrepi  fx.ova.pxia.<;. 

3  Comp.  p.  32,  this  volume,  and  Phil.  jv.  22. 

568 


His  miracles  and  His  teaching,  Polycarp  having 
thus  received  [information]  from  the  eye-wit- 
nesses of  the  Word  of  life,  would  recount  them 
all  in  harmony  with  the  Scriptures.  These 
things,  through  God's  mercy  which  was  upon 
me,  I  then  listened  to  attentively,  and  treasured 
them  up  not  on  paper,  but  in  my  heart ;  and  I 
am  continually,  by  God's  grace,  revolving  these 
things  accurately  in  my  mind.  And  I  can  bear 
witness  before  God,  that  if  that  blessed  and  apos- 
tolical presbyter  had  heard  any  such  thing,  he 
would  have  cried  out,  and  stopped  his  ears, 
exclaiming  as  he  was  wont  to  do  :  "  O  good 
God,  for  what  times  hast  Thou  reserved  me, 
that  I  should  endure  these  things  ? "  And  he 
would  have  fled  from  the  very  spot  where,  sitting 
or  standing,  he  had  heard  such  words.  This 
fact,  too,  can  be  made  clear,  from  his  Epistles 
which  he  despatched,  whether  to  the  neighbour- 
ing Churches  to  confirm  them,  or  to  certain  of 
the  brethren,  admonishing  and  exhorting  them. 

III. 

For  4  the  controversy  is  not  merely  as  regards 
the  day,  but  also  as  regards  the  form  itself  of 
the  fast.5  For  some  consider  themselves  bound 
to  fast  one  day,  others  two  days,  others  still 
more,  while  others  [do  so  during]  forty  :  the  di- 
urnal and  the  nocturnal  hours  they  measure  out 
together  as  their  [fasting]  day.^  And  this  vari- 
ety among  the  observers  [of  the  fasts]  had  not 
its  origin  in  our  time,  but  long  before  in  that  of 
our  predecessors,  some  of  whom  probably,  being 
not   very   accurate   in   their   observance   of   it, 


■♦  See  pp.  31  and  312,  of  this  volume.  We  are  indebted  again  to 
Eusebius  for  this  valuable  fragment  from  the  Epistle  of  Irenseus  to 
Victor  Bishop  of  Rome  [Hist.  Eccl.,\.  24;  copied  also  by  Nicephorus, 
iv.  39).  It  appears  to  have  been  a  sy nodical  epistle  to  the  head  of  the 
Roman  Church,  the  historian  saying  that  it  was  written  by  Irenaeus, 
"  in  the  name  of  (e'lc  n-poirioirou)  those  brethren  over  whom  he  ruled 
throughout  CJaul."  Neither  are  these  expressions  to  be  limited  to  the 
Church  at  Lyons,  for  the  same  authority  records  (v.  23)  that  it  was 
the  testimony  "  of  the  dioceses  throughout  Gaul,  which  Irenaeus 
superintended"  (Harvey). 

5  According  to  Harvey,  the  early  paschal  controversy  resolved 
itself  into  two  particulars:  {a)  as  regards  the  precise  day  on  which 
our  Lord's  resurrection  should  be  celebrated;  (iJ)  as  regards  the  cus- 
tom of  the  fast  preceding  it. 

*'  Both  readmg  and  punctuation  are  here  subjects  of  controversy. 
We  have  followed  Massuet  and  Harvey. 


FRAGMENTS   FROM   THE    LOST   WRITINGS    OF    IREN/EUS.      569 


handed  down  to  posterity  the  custom  as  it  had, 
through  simphcity  or  private  fancy,  been  [intro- 
duced among  themj.  And  yet  nevertheless  all 
these  lived  in  peace  one  with  another,  and  we 
also  keep  peace  together.  Thus,  in  fact,  the 
difference  [in  observing]  the  fast  establishes 
the  harmony  of  [our  common]  faith.'  And  the 
presbyters  preceding  Soter  in  the  government  of 
the  Uhurch  which  thou  dost  now  rule  —  I  mean, 
Anicetus  and  Pius,  Hyginus  and  Telcsphorus, 
and  Sixtus  —  did  neither  themselves  observe  it 
[after  that  fashion],  nor  permit  those  with  them  ^ 
to  do  so.  Notwithstanding  this,  those  who  did 
not  keep  [the  feast  in  this  way]  were  peacefully 
disposed  towards  those  who  came  to  them  from 
other  dioceses  in  which  it  was  [so]  observed, 
although  such  observance  was  [felt]  in  more 
decided  contrariety  [as  presented]  to  those  who 
did  not  fall  in  with  it ;  and  none  were  ever  cast 
out  [of  the  Church]  for  this  matter.  On  the 
contrary,  those  presbyters  who  preceded  thee, 
and  who  did  not  observe  [this  custom],  sent  the 
Eucharist  to  those  of  other  dioceses  who  did 
observe  it.^  And  when  the  blessed  Polycarp 
was  sojourning  in  Rome  in  the  time  of  Anicetus, 
although  a  slight  controversy  had  arisen  among 
them  as  to  certain  other  points,  they  were  at 
once  well  inclined  towards  each  other  [with  re- 
gard to  the  matter  in  hand],  not  willing  that  any 
quarrel  should  arise  between  them  upon  this 
head.  For  neither  could  Anicetus  persuade 
Polycarp  to  forego  the  observance  [in  his  own 
way],  inasmuch  as  these  things  had  been  always 
[so]  observed  by  John  the  discijjle  of  our  Lord, 
and  by  other  apostles  with  whom  he  had  been 
conversant ;  nor,  on  the  other  hand,  could  Poly- 
carp succeed  in  persuading  Anicetus  to  keep 
[the  observance  in  his  way],  for  he  maintained 
that  he  was  bound  to  adhere  to  the  usage  of  the 
presbyters  who  preceded  him.  And  in  this  state 
of  affairs  they  held  fellowship  with  each  other ; 
and  Anicetus  conceded  to  Polycarp  in  the  Church 
the  celebration  of  the  Eucharist,  by  way  of  show- 
ing him  respect ;  so  that  they  parted  in  peace 
one  from  the  other,  maintaining  peace  with  the 
whole  Church,  both  those  who  did  observe  [this 
custom]  and  those  who  did  not.+ 

IV. 
As  5  long  as  any  one  has  the  means  of  doing 


■  "  The  observance  of  a  day,  though  not  everj'where  the  same, 
showed  unity,  so  far  as  faith  in  the  Lord's  resurrection  was  con- 
cerned." —  Harvey. 

-  Following  the  reading  of  Rufinus,  the  ordinarj'  te.\t  has  m't 
avTov^,  i.e.,  after  them. 

3  This  practice  was  afterwards  forbidden  by  the  Council  of  Laodi- 
cea  [held  about  a.d.  360]. 

■*  It  was  perhaps  in  reference  to  this  pleasing  episode  in  the  annals 
of  the  Church,  that  the  Council  of  Aries,  A  D.  314,  decreed  that  the 
holy  Eucharist  should  be  consecrated  by  any  foreign  bishop  present 
at  its  celebration. 

5  Quoted  by  Ma.ximus  Bishop  of  Turin,  a.d.  422,  Serm.  vii.  de 
Eleemos.,  as  from  the  Epistle  to  Pope  Victor.  It  is  also  found  in 
some  other  ancient  writers. 


good  to  his  neighbours,  and  does  not  do  so,  he 
shall  be  reckoned  a  stranger  to  the  love  of  the 
Lord.^ 

V. 

The  7  will  and  the  energy  of  God  is  the  effec- 
tive and  foreseeing  cause  of  every  time  and  jjlace 
and  age,  and  of  every  nature.  The  will  is  the 
reason  (Aoyos)  of  the  intellectual  soul,  which 
[reason]  is  within  us,  inasmuch  as  it  is  the  fac- 
ulty belonging  to  it  which  is  endowed  with  free- 
dom of  action.  The  will  is  the  mind  desiring 
[some  object],  and  an  appetite  possessed  of  in- 
telligence, yearning  after  that  thing  which  is 
desired. 

VI. 

Since  ^  God  is  vast,  and  the  Architect  of  the 
world,  and  omnipotent,  He  created  things  that 
reach  to  immensity  both  by  the  Architect  of  the 
world  and  by  an  omnipotent  will,  and  with  a 
new  effect,  potently  and  efficaciously,  in  order 
that  the  entire  fulness  of  those  things  which  have 
been  produced  might  come  into  being,  although 
they  had  no  previous  existence  —  that  is,  what- 
ever does  not  fall  under  [our]  observation,  and 
also  what  lies  before  our  eyes.  And  so  does  He 
contain  all  things  in  particular,  and  leads  them 
on  to  their  own  proper  result,  on  account  of 
which  they  were  called  into  being  and  produced, 
in  no  way  changed  into  anything  else  than  what 
it  (the  end)  had  originally  been  by  nature.  P'or 
this  is  the  property  of  the  working  of  God,  not 
merely  to  proceed  to  the  infinitude  of  the  under- 
standing, or  even  to  overpass  [our]  powers  of 
mind,  reason  and  speech,  time  and  place,  and 
every  age  ;  but  also  to  go  beyond  substance,  and 
fulness  or  perfection. 

VII. 

This  "^  [custom],  of  not  bending  the  knee  upon 
Sunday,  is  a  symbol  of  the  resurrection,  through 
which  we  have  been  set  free,  by  the  grace  of 
Christ,  from  sins,  and  from  death,  which  has  been 
put  to  death  under  Him.  Now  this  custom 
took  its  rise  from  apostolic  times,  as  the  blessed 
Irenseus,  the  martyr  and  bishop  of  Lyons,  de- 
clares in  his  treatise  On  Easter,  in  which  he 
makes  mention  of  Pentecost  also  ;  upon  which 
[feast]  we  do  not  bend  the  knee,  because  it  is 


6  One  of  the  Mss.  reads  here  toO  0eoO,  of  God. 

7  Also  quoted  by  Ma.ximus  Turinensis,  ('/.  ii.  152,  who  refers  it 
to  Irenajus's  Scriiio  ile  Fidi\  which  work,  not  being  referred  10  by 
Eusebius  or  Jerome,  causes  Massuet  to  doubt  the  authenticity  of  the 
fragment.     Harvey,  however,  accepts  it. 

8  We  owe  this  fragment  also  to  Maximus,  who  quoted  it  from  the 
same  work,  (/(■  /Vi/f,  written  by  Irena;us  to  Pemeirius,  a  deacon  of 
Vienne.  This  and  the  last  fragment  were  first  printed  by  Kcuarden- 
tius,  who  obtained  them  from  Faber:  no  reference,  however,  being 
given  as  to  the  source  from  whence  the  Latin  version  was  derived. 
The  Greek  of  this  Fr.agment  vi.  is  not  extant. 

9  Taken  from  a  work  {Qutrs.  ct  Rcsf>.  ad  Oihod.)  ascribed  to 
Justin  Martyr,  but  certainly  written  after  the  Niccne  Council.  It  is 
evident  that  this  is  not  an  exact  quotation  from  Irena:us,  but  a  sum- 
mary of  his  words.  The  ■'  Sunday  "  here  referred  to  must  be  Easter 
Sunday.  Ma.ssuet's  emendation  of  the  text  has  been  adopted,  tJr' 
aiiToO  for  eir'  a.\ni>v. 


570     FRAGMENTS    FROM   THE    LOST   WRITINGS   OF   IREN.EUS. 


of  equal  significance  with  the  Lord's  day,  for  the 
reason  already  alleged  concerning  it. 

VIII. 

For '  as  the  ark  [of  the  covenant]  was  gilded 
within  and  without  with  pure  gold,  so  was  also 
the  body  of  Christ  pure  and  resplendent ;  for  it 
was  adorned  within  by  the  Word,  and  shielded 
wi^^hout  by  the  Spirit,  in  order  that  from  both 
[materials]  the  splendour  of  the  natures  might 
be  clearly  shown  forth. 

IX. 

Ever^,  indeed,  speaking  well  of  the  desendng, 
but  never  ill  of  the  undeserving,  we  also  shall 
attain  to  the  glory  and  kingdom  of  God. 

X. 

It  is  indeed  proper  to  God,  and  befitting  His 
character,  to  show  mercy  and  pity,  and  to  bring 
salvation  to  His  creatures,  even  though  they  be 
brought  under  danger  of  destruction.  "  For 
with  Him,"  says  the  Scripture,  "  is  propitia- 
tion." ^ 

XI. 

The  business  of  the  Christian  is  nothing  else 
than  to   be  ever  preparing   for  death   (/xeAeTrai/ 

XII. 

We  therefore  have  formed  the  belief  that  [our] 
bodies  also  do  rise  again.  For  although  they  go 
to  corruption,  yet  they  do  not  perish  ;  for  the 
earth,  receiving  the  remains,  preserves  them, 
even  like  fertile  seed  mixed  with  more  fertile 
ground.  Again,  as  a  bare  grain  is  sown,  and, 
germinating  by  the  command  of  God  its  Creator, 
rises  again,  clothed  upon  and  glorious,  but  not 
before  it  has  died  and  suffered  decomposition, 
and  become  mingled  with  the  earth  ;  so  [it  is 
seen  from  this,  that]  we  have  not  entertained  a 
vain  belief  in  the  resurrection  of  the  body.  But 
although  it  is  dissolved  at  the  appointed  time, 
because  of  the  primeval  disobedience,  it  is  placed, 
as  it  were,  in  the  crucible  of  the  earth,  to  be  re- 
cast again  ;  not  then  as  this  corruptible  [body] , 
but  pure,  and  no  longer  subject  to  decay  :  so 
that  to  each  body  its  own  soul  shall  be  restored  ; 
and  when  it  is  clothed  upon  with  this,  it  shall 
not  experience  sorrow,  but  shall  rejoice,  continu- 
ing permanently  in  a  state  of  purity,  having  for 
its  companion  a  just  consort,  not  an  insidious 


I  Cited  by  Leontius  of  Byzantium,  who  flourished  about  the  year 
A.D  600;  but  he  does  not  mention  the  writing  of  I rena;us  from  which 
it  is  extrscted.  Massuet  conjectures  that  it  is  from  the  De  Ogdoade, 
addressed  to  the  apostate  Florinus. 

^  This  fragment  and  the  next  three  are  from  the  Paralkla  of 
John  of  Damascus.  Frag.  ix.  x.  xii.  seem  to  be  <|uotalions  from  the 
treatise  of  Irena;us  on  the  resurrection.  No  xi.  is  extracted  from  his 
Miscellaneous  Dissertations,  a  work  mentioned  by  Kusebius,  /SijSAioi' 
Tt  6iaAtf  ;<uf  £ia(/>6pui'. 

^  Ps.  cxxx.  7. 


one,  possessing  in  every  respect  the  things  per- 
taining to  it,  it  shall  receive  these  with  perfect 
accuracy ;  *  it  shall  not  receive  bodies  diverse 
from  what  they  had  been,  nor  delivered  from 
suffering  or  disease,  nor  as  [rendered]  glorious, 
but  as  they  departed  this  life,  in  sins  or  in  right- 
eous actions  :  and  such  as  they  were,  such  shall 
they  be  clothed  with  upon  resuming  life  ;  and 
such  as  they  were  in  unbelief,  such  shall  they  be 
faithfully  judged. 

XIII. 

For  5  when  the  Greeks,  having  arrested  the 
slaves  of  Christian  catechumens,  then  used  force 
against  them,  in  order  to  learn  from  them  some 
secret  thing  [practised]  among  Christians,  these 
slaves,  having  nothing  to  say  that  would  meet 
the  wishes  of  their  tormentors,  except  that  they 
had  heard  from  their  masters  that  the  divine 
communion  was  the  body  and  blood  of  Christ, 
and  imagining  that  it  was  actually  flesh  and 
blood,  gave  their  inquisitors  answer  to  that  effect. 
Then  these  latter,  assuming  such  to  be  the  case 
with  regard  to  the  practices  of  Christians,  gave 
information  regarding  it  to  other  Greeks,  and 
sought  to  compel  the  martyrs  Sanctus  and  Blan- 
dina  to  confess,  under  the  influence  of  torture, 
[that  the  allegation  was  correct] .  To  these  men 
Blandina  replied  very  admirably  in  these  words  : 
"  How  should  those  persons  endure  such  [accusa- 
tions], who,  for  the  sake  of  the  practice  [of 
piety],  did  not  avail  themselves  even  of  the  flesh 
that  was  permitted  [them  to  eat]  ?" 

XVI. 
How^  is  it  possible  to  say  that  the  serpent, 
created  by  God  dumb  and  irrational,  was  en- 
dowed with  reason  and  speech  ?  For  if  it  had 
the  power  of  itself  to  speak,  to  discern,  to  under- 
stand, and  to  reply  to  what  was  spoken  by  the 
woman,  there  would  have  been  nothing  to  prevent 
every  serpent  from  doing  this  also.  If,  however, 
they  say  again  that  it  was  according  to  the  divine 
will  and  dispensation  that  this  [serpent]  spake 
with  a  human  voice  to  Eve,  they  render  God  the 
author  of  sin.  Neither  was  it  possible  for  the 
evil  demon  to  impart  speech  to  a  speechless 
nature,  and  thus  from  that  which  is  not  to  pro- 
duce that  which  is  ;  for  if  that  were  the  case,  he 
never  would  have  ceased  (with  the  view  of  lead- 
ing men  astray)  from  conferring  with  and  deceiv- 
ing them  by  means  of  serpents,  and  beasts,  and 
birds.  From  what  quarter,  too,  did  it,  being  a 
beast,  obtain  information  regarding  the  injunc- 


■♦  This  sentence  in  the  original  seems  incomplete ;  we  have  followed 
the  conjectural  restoration  of  Harvey. 

5  "  This  extract  is  foimd  in  CEcumenius  upon  i  Pet.  c.  iii.  p.  198; 
and  the  words  used  by  him  indicate,  as  Grabe  has  justly  observed, 
that  he  only  condensed  a  longer  passage."  —  Harvey. 

6  From  the  Conteinfilations  of  Anastasius  Sinaita,  who  flourished 
A.n.  685.  Harvey  doubts  as  to  this  fragment  being  a  genuine  pro- 
duction of  Irenxus;  and  its  whole  style  of  reasoning  confirms  the 
suspicion. 


FRAGMENTS    FROM   THE    LOST   WRITINGS   OF   IREN.EUS.      571 


tion  of  God  to  the  man  given  to  him  alone,  and 
in  secret,  not  even  the  woman  herself  being 
aware  of  it?  Why  also  did  it  not  prefer  to  make 
its  attack  upon  the  man  instead  of  the  woman  ? 
And  if  thou  sayest  that  it  attacked  her  as  being 
the  weaker  of  the  two,  [I  reply  that],  on  the 
contrary,  she  was  the  stronger,  since  she  appears 
to  have  been  the  helper  of  the  man  in  the  trans- 
gression of  the  commandment.  For  she  did  by 
herself  alone  resist  the  serpent,  and  it  was  after 
holding  out  for  a  while  and  making  opposition 
that  she  ate  of  the  tree,  being  circumvented  by 
craft ;  whereas  Adam,  making  no  fight  whatever, 
nor  refusal,  partook  of  the  fruit  handed  to  him 
by  the  woman,  which  is  an  indication  of  the 
utmost  imbecility  and  effeminacy  of  mind.  And 
the  woman  indeed,  having  been  vanquished  in 
the  contest  by  a  demon,  is  deserving  of  pardon  ; 
but  Adam  shall  deserve  none,  for  he  was  worsted 
by  a  woman,  —  he  who,  in  his  own  person,  had 
received  the  command  from  God.  But  the  wo- 
man, having  heard  of  the  command  from  Adam, 
treated  it  with  contempt,  either  because  she 
deemed  it  unworthy  of  God  to  speak  by  means 
of  it,  or  because  she  had  her  doubts,  perhaps 
even  held  the  opinion  that  the  command  was 
given  to  her  by  Adam  of  his  own  accord.  The 
serpent  found  her  working  alone,  so  that  he  was 
enabled  to  confer  with  her  apart.  Observing  her 
then  either  eating  or  not  eating  from  the  trees, 
he  put  before  her  the  fruit  of  the  [forbidden] 
tree.  And  if  he  saw  her  eating,  it  is  manifest 
that  she  was  partaker  of  a  body  subject  to  cor- 
ruption. "  For  everything  going  in  at  the  mouth, 
is  cast  out  into  the  draught."  '  If  then  corrupti- 
ble, it  is  obvious  that  she  was  also  mortal.  But 
if  mortal,  then  there  was  certainly  no  curse  ;  nor 
was  that  a  [condemnatory]  sentence,  when  the 
voice  of  God  spake  to  the  man,  "  For  earth  thou 
art,  and  unto  earth  shalt  thou  return,"  ^  as  the 
true  course  of  things  proceeds  [now  and  always] . 
Then  again,  if  the  serpent  observed  the  woman 
not  eating,  how  did  he  induce  her  to  eat  who 
n  ever  had  eaten  ?  And  who  pointed  out  to  this 
accursed  man-slaying  serpent  that  the  sentence 
of  death  pronounced  against  them  by  God  would 
not  take  [immediate]  effect,  when  He  said,  "  For 
in  the  day  tha^  ye  eat  thereof,  ye  shall  surely 
die?  "  And  not  this  merely,  but  that  along  with 
the  impunity^  [attending  their  sin]  the  eyes  of 
tiiose  should  be  opened  who  had  not  seen  until 
then?  But  with  the  opening  [of  their  eyes]  re- 
ferred to,  they  made  entrance  upon  the  path  of 
death. 


'   Mntt.  XV.  17. 

-  Gen.  iii.  19 

3  The  Greek  reads  the  barbarous  word  aSpif 'i,  which  Massuet 
thinks  is  a  corruption  of  i^ai'aTia,  immortaUty.  We  have,  however, 
folio  A-ed  the  conjecture  of  Harvey,  who  would  substitute  a;rAr,fia, 
which  seems  to  agree  better  with  the  context. 


XV. 

When,^  in  times  of  old,  Balaam  spake  these 
things  in  parables,  he  was  not  acknowledged  ; 
and  now,  when  Christ  has  appeared  and  fulfilled 
them.  He  was  not  believed.  Wherefore  [Ba- 
laam], foreseeing  this,  and  wondering  at  it,  ex- 
claimed, "  Alas  !  alas  !  who  shall  live  when  God 
brings  these  things  to  pass?  "  5 

XVI. 

Expounding  again  the  law  to  that  generation 
which  followed  those  who  were  slain  in  the 
wilderness,  he  published  Deuteronomy ;  not  as 
giving  to  them  a  different  law  from  that  which 
had  been  appointed  for  their  fathers,  but  as  re- 
capitulating this  latter,  in  order  that  they,  by 
hearing  what  had  happened  to  their  fathers, 
might  fear  God  with  their  whole  heart. 

XVII. 

By  these  Christ  was  typified,  and  acknowl- 
edged, and  brought  into  the  world  ;  for  He  was 
prefigured  in  Joseph  :  then  from  Levi  and  Judah 
He  was  descended  according  to  the  flesh,  as 
King  and  Priest ;  and  He  was  acknowledged  by 
Simeon  in  the  temple :  through  Zebulon  He 
was  believed  in  among  the  Gentiles,  as  says  the 
prophet,  "  the  land  of  Zabulon  ;"  ''  and  through 
Benjamin  [that  is,  Paul]  He  was  glorified,  by 
being  preached  throughout  all  the  world.7 

XVIII. 

And  this  was  not  without  meaning ;  but  that 
by  means  of  the  number  of  the  ten  men,^  he 
(Gideon)  might  appear  as  having  Jesus  for  a 
helper,  as  [is  indicated]  by  the  compact  entered 
into  with  them.  And  when  he  did  not  choose 
to  partake  with  them  in  their  idol-worship,  they 
threw  the  blame  upon  him  :  for  "  Jerubbaal " 
signifies  the  judgment-seat  of  Baal. 

XIX. 

"  Take  unto  thee  Joshua  ('Irja-ovv)  the  son  of 
Nun."  9  For  it  was  proper  that  Moses  should 
lead  the  people  out  of  Egypt,  but  that  Jesus 
{Joshua)  should  lead  them  into  the  inheritance. 
Also  that  Moses,  as  was  the  case  with  the  law, 
should  cease  to  be,  but  that  Joshua  ('b/o-ori),  as 
the  word,  and  no  untrue  type  of  the  Word  made 


*  This  and  the  eight  following  fragments  may  be  referred  to  the 
Miscctlnnenus  Dissirtatioiis  of  our  author;  see  note  on  Fras;.  ix. 
They  are  found  in  three  Mss.  in  the  Imperial  Collection  at  Paris,  on 
the  Pentateuch,  Joshua,  Judges,  and  Ruth. 

5  Num.  .x.xiv.  23. 

*  Isa.  ix.  I. 

7  Compare  the  statement  of  Clemens  Romanus  (page  6  of  this 
volume),  where,  speaking  of  St.  Paul,  he  says:  "  After  preaching  both 
in  the  east  and  west  ....  having  taught  righteousness  to  the  whole 
world,  and  come  to  the  extreme  limit  of  the  west." 

*  See  Judg.  vi.  27.  It  is  not  ver\-  clear  how  Irenaeus  makes  out 
this  allegorj',  but  it  is  thought  that  he  refers  to  the  initial  letter  in  the 
name  '1))toO?,  which  stands  for  tch  in  the  Greek  enumeration.  Com- 
pare the  Epistle  of  Barnabas,  cap.  ix.  p.  143,  of  this  volume. 

9  Num.  xxvii.  18. 


5/2      FRAGMENTS    FROM    THE    LOST   WRITINGS    OF    IREN^US. 


flesh  (ivvTroa-TOLTov) ,  should  be  a  preacher  to  the 
people.  Then  again,  [it  was  fit]  that  Moses 
shoLilcLgive  manna  as  food  to  the  fathers,  but 
Joshua  wheat ;  '  as  the  first-fruits  of  life,  a  type 
of  the  body  of  Christ,  as  also  the  Scripture  de- 
clares that  the  manna  of  the  Lord  ceased  when 
the  people  had  eaten  wheat  from  the  land.^ 

XX. 

"  And  3  he  laid  his  hands  upon  him."  •♦  The 
countenance  of  Joshua  was  also  glorified  by  the 
imposition  of  the  hands  of  Moses,  but  not  to 
the  same  degree  [as  that  of  Moses].  Inas- 
much, then,  as  he  had  obtained  a  certain  degree 
of  grace,  [the  Lord]  said,  "  And  thou  shalt 
confer  upon  him  of  thy  glory."  s  For  [in  this 
case]  the  thing  given  does  not  cease  to  belong 
to  the  giver. 

XXI. 

But  he  does  not  give,  as  Christ  did,  by  means 
of  breathing,  because  he  is  not  the  fount  of  the 
Spirit. 

XXII. 

"  Thou  shalt  not  go  with  them,  neither  shalt 
thou  curse  the  people."  ^  He  does  not  hint  at 
anything  with  regard  to  the  people,  for  they  all 
lay  before  his  view,  but  [he  refers]  to  the  mys- 
tery of  Christ  pointed  out  beforehand.  For  as 
He  was  to  be  born  of  the  fathers  according  to 
the  flesh,  the  Spirit  gives  instructions  to  the 
man  (Balaam)  beforehand,  lest,  going  forth  in 
ignorance,  he  might  pronounce  a  curse  upon  the 
people. 7  Not,  indeed,  that  [his  curse]  could 
take  any  effect  contrary  to  the  will  of  God ;  but 
[this  was  done]  as  an  exhibition  of  the  provi- 
dence of  God  which  He  exercised  towards 
them  on  account  of  their  forefathers. 

XXIII. 

"  And  he  mounted  upon  his  ass."  ^  The  ass 
was  the  type  of  the  body  of  Christ,  upon  whom 
all  men,  resting  from  their  labours,  are  borne  as 
in  a  chariot.  For  the  Saviour  has  taken  up  the 
burden  of  our  sins.9  Now  the  angel  who  ap- 
j)eared  to  Balaam  was  the  Word  Himself;  and 
in  His  hand  He  held  a  sword,  to  indicate  the 
power  which  He  had  from  above. 


■  Harvey  conceives  the  reading  here  (which  is  doubtful)  to  have 
been  roc  veov  ctItov,  the  new  wlieaf,  and  sees  an  alhision  to  the 
wave-sheaf  of  the  new  corn  offeied  in  the  temple  on  the  morning  of 
our  Lord's  resurrection. 

^   Josh.  v.  12. 

3  Massuet  seems  to  more  than  doubt  the  genuineness  of  this 
fragment  and  the  next,  and  would  ascribe  them  to  the  [len  of  ApoUi- 
naris,  bishop  of  Hierapolis  in  Phr\-gia,  a  contemporary  of  Irenasus. 
Harvey  passes  oyer  these  two  fragments. 

*  Num.  xxvii.  23. 

5  Num.  x.wii.  20. 

(>  Num.  xxii.  12. 

'  The  conjectural  emendation  of  Harvey  has  been  adopted  here, 
but  the  text  is  very  corrupt  and  uncertain. 

"  Num.  xxii.  22,  23 

9  From  one  of  the  MSS.  Stieren  would  insert  tv  T<p  l&iia  ccofiari, 
in  His  own  body;  see  i  Pet.  ii.  34. 


XXIV. 

"  God  is  not  as  a  man."  '"  He  thus  shows 
that  all  men  are  indeed  guilty  of  falsehood, 
inasmuch  as  they  change  from  one  thing  to 
another  (/xerac^epo'/Aej/ot)  ;  but  such  is  not  the 
case  with  God,  for  He  always  continues  true, 
perfecting  whatever  He  wishes. 

XXV. 

"  To  inflict  vengeance  from  the  Lord  on 
Midian."  "  For  this  man  (Balaam),  when  he 
speaks  no  longer  in  the  Spirit  of  God,  but  con- 
trary to  God's  law,  by  setting  up  a  different  law 
with  regard  to  fornication,"  is  certainly  not  then 
to  be  counted  as  a  prophet,  but  as  a  soothsayer. 
For  he  who  did  not  keep  to  the  commandment 
of  God,  received  the  just  recompense  of  his 
own  evil  devices. '3 

XXVI. 

Know '4  thou  that  every  man  is  either  empty 
or  full.  For  if  he  has  not  the  Holy  Spirit,  he 
has  no  knowledge  of  the  Creator ;  he  has  not 
received  Jesus  Christ  the  Life ;  he  knows  not 
the  Father  who  is  in  heaven ;  if  he  does  not  live 
after  the  dictates  of  reason,  after  the  heavenly 
law,  he  is  not  a  sober-minded  person,  nor  does 
he  act  uprightly  :  such  an  one  is  empty.  If,  on 
the  other  hand,  he  receives  God,  who  says,  "  I 
will  dwell  with  them,  and  walk  in  them,  and  I 
will  be  their  God,"  's  such  an  one  is  not  empty, 
but  full. 

XXVII. 

The  little  boy,  therefore,  who  guided  Samson 
by  the  hand,'^  pre-typified  John  the  Baptist,  who 
showed  to  the  people  the  faith  in  Christ.  And 
the  house  in  which  they  were  assembled  signi- 
fies the  world,  in  which  dwell  the  various  heathen 
and  unbelieving  nations,  offering  sacrifice  to  their 
idols.  Moreover,  the  two  pillars  are  the  two 
covenants.  The  fact,  then,  of  Samson  leaning 
himself  upon  the  pillars,  [indicates]  this,  that 
the  people,  when  instructed,  recognized  the 
mystery  of  Christ. 

XXVIII. 

"And  the  man  of  God  said,  Where  did  it 
fall  ?  And  he  showed  him  the  place.  And  he 
cut  down  a  tree,  and  cast  it  in  .there,  and  the 
iron  floated."  '^  This  was  a  sign  that  souls  should 
be  borne  aloft  (draywy*}?  ipvxMv)  through  the 
instrumentality  of  wood,  upon  which  He  suffered 
who  can  lead  those  souls  aloft  that  follow  His 
ascension.     This  event  was  also  an  indication  of 


'°  Num.  xxiii.  19. 

"  Num.  xxxi.  3. 

'-  Num.  xxxi.  16. 

'3  Num.  xxxi.  8. 

'■•  It  is  not  certain  from  what  work  of  IrcnsEUS  this  extract  is 
derived;  Harvey  thinks  it  to  be  from  his  work  n-tpi  «7riCTT>;(j.>)s,  i.e., 
conr(r7iiiig  Kiiotv/cdgi-. 

'5  Lev.  xxvi.  12. 

"'  Judg.  xvi.  26. 

"  2  Kings  vi.  6.     Comp.  book  v.  chap.  xvii.  4. 


FRAGMENTS    FROM    THE    LOST   WRITINGS    OF    IREN^US.      573 


the  fact,  that  when  the  holy  soul  of  Christ  de- 
scended [to  Hades],  many  souls  ascended  and 
were  seen  in  their  bodies.'  For  just  as  the 
wood,  which  is  the  lighter  body,  was  submerged 
in  the  water ;  but  the  iron,  the  heavier  one, 
floated  :  so,  when  the  Word  of  God  became 
one  with  flesh,  by  a  physical  and  hypostatic 
union,  the  heavy  and  terrestrial  [part],  having 
been  rendered  immortal,  was  borne  up  into 
hea\en,  by  the  divine  nature,  after  the  resurrec- 
tion. 

XXIX. 

The  -  Gospel  according  to  Matthew  was  writ- 
ten to  the  Jews.  For  they  laid  particular  stress 
upon  the  fact  that  Christ  [should  be]  of  the 
seed  of  David.  Matthew  also,  who  had  a  still 
greater  desire  [to  establish  this  point],  took  par- 
ticular pains  to  afford  them  convincing  proof 
that  Christ  is  of  the  seed  of  David  ;  and  there- 
fore he  commences  with  [an  account  of]  His 
genealogy. 

XXX.3 

"  The  axe  unto  the  root,"  ■♦  he  says,  urging  us 
to  the  knowledge  of  the  truth,  and  purifying 
us  by  means  of  fear,  as  well  as  preparing  [us] 
to  bring  forth  fruit  in  due  season. 

XXXI. 

Observe  5  that,  by  means  of  the  grain  of 
mustard  seed  in  the  parable,  the  heavenly  doc- 
trine is  denoted  which  is  sown  like  seed  in  the 
world,  as  in  a  field,  [seed]  which  has  an  inherent 
force,  fiery  and  powerful.  For  the  Judge  of  the 
whole  world  is  thus  proclaimed,  who,  having 
been  hidden  in  the  heart  of  the  earth  in  a  tomb 
for  three  days,  and  having  become  a  great  tree, 
has  stretched  forth  His  branches  to  the  ends  of 
the  earth.  Sprouting  out  from  Him,  the  twelve 
apostles,  having  become  fair  and  fruitful  boughs, 
were  made  a  shelter  for  the  nations  as  for  the 
fowls  of  heaven,  under  which  boughs,  all  having 
taken  refuge,  as  birds  flocking  to  a  nest,  have 
been  made  partakers  of  that  wholesome  and 
celestial  food  which  is  derived  from  them. 

XXXII.6 

Josephus  says,  that  when  Moses  had  been 
brought  up  in  the  royal  palaces,  he  was  chosen 
as  general  against  the  Ethiopians  ;  and  having 
proved  victorious,  obtained  in  marriage  the 
daughter  of  that  king,  since  indeed,  out  of  her 


1  Matt,  xxvii.  52. 

2  Edited  by  P.  Possin,  in  a  Catena  Pntriim  on  St.  Matthew, 
See  book  iii.  chap.  xi.  8. 

3  From  the  same  Catena.     Compare  book  v.  chap.  xvii.  4. 
■*  Matt.  iii.  10. 

5  First  edited  in  Latin  by  Corderius,  afterwards  in  Greek  by 
Grabe,  and  also  by  Dr.  Cramer  in  his  Catena  on  St.  Luke. 

''  rilassuet's  Fragment  xxxii.  is  here  passed  over;  it  is  found  in 
book  iii.  chap,  xviii.  7. 


affection  for  him,  she  delivered  the  city  up  to 
him. 7 

Why  was  it,  that  when  these  two  (Aaron  and 
Miriam)  had  both  acted  with  despite  towards 
him  (Moses),  the  latter  alone  was  adjudged 
punishment?"  First,  because  the  woman  was 
the  more  culpable,  since  both  nature  and  the 
law  place  the  woman  in  a  subordinate  condition 
to  the  man.  Or  perhaps  it  was  that  Aaron  was 
to  a  certain  degree  excusable,  in  consideration 
of  his  being  the  elder  [brother],  and  adorned 
with  the  dignity  of  high  priest.  Then  again, 
inasmuch  as  the  lej^er  was  accounted  by  the  law 
unclean,  while  at  the  same  time  the  origin  and 
foundation  of  the  priesthood  lay  in  Aaron,  [the 
Lord]  did  not  award  a  similar  punishment  to 
him,  lest  this  stigma  should  attach  itself  to  the 
entire  [sacerdotal]  race ;  but  by  means  of  his 
sister's  [example]  He  awoke  his  fears,  and 
taught  him  the  same  lesson.  For  Miriam's  pun- 
ishment affected  him  to  such  an  extent,  that  no 
sooner  did  she  experience  it,  than  he  entreated 
[Moses],  who  had  been  injured,  that  he  would 
by  his  intercession  do  away  with  the  affliction. 
And  he  did  not  neglect  to  do  so,  but  at  once 
poured  forth  his  supplication.  Upon  this  the 
Lord,  who  loves  mankind,  made  him  understand 
how  He  had  not  chastened  her  as  a  judge,  but 
as  a  father ;  for  He  said,  "  If  her  father  had  spit 
in  her  face,  should  she  not  be  ashamed?  Let 
her  be  shut  out  from  the  camp  seven  days,  and 
after  that  let  her  come  in  again."  9 

.  XXXIII. 

Inasmuch  '°  as  certain  men,  impelled  by  what 
considerations  I  know  not,  remove  from  God  the 
half  of  His  creative  power,  by  asserting  that  He 
is  merely  the  cause  of  quality  resident  in  matter, 
and  by  maintaining  that  matter  itself  is  uncreated, 
come  now  let  us  put  the  question,  \\'hat  is  ac 
any  time  ...  is  immutable.  Matter,  then,  is 
immutable.  But  if  matter  be  immutable,  and 
the  immutable  suffers  no  change  in  regard  to 
quality,  it  does  not  form  the  substance  of  the 
world.  For  which  reason  it  seems  to  them  su- 
perfluous, that  God  has  annexed  qualities  to 
matter,  since  indeed  matter  admits  of  no  possi- 
ble alteration,  it  being  in  itself  an  uncreated 
thing.  But  further,  if  matter  be  uncreated,  it 
has  been  made  altogether  according  to  a  certain 


7  See  Josephus'  Atitiquities,  book  ii.  chap,  x.,  where  we  read 
that  this  king's  daughter  was  called  Tharbis.  Immediately  upon  the 
surrender  of  this  city  (Saba,  afterwards  called  Meroe)  Moses  mar- 
ried her,  and  returned  to  Eg>'pt.  Whiston,  in  the  notes  to  his  trans- 
lation of  Josephus,  says,  "  Nor,  perhaps,  did  St.  Stephen  refer  to 
anything  else  when  he'said  of  Moses,  before  he  was  sent  by  God  to 
the  Israelites,  that  he  was  not  only  learned  in  all  the  wisdom  of  the 
Egyptians,  but  was  also  mighty  in  words  and  in  deeds  "  (Acts  vii.  22) . 

"■  Num.  xii.  i,  etc. 

9  Num.  xii.  14. 

10  H3r\ey  considers  this  fragment  to  be  a  part  of  the  work  of 
Irenaus  referred  to  by  Photius  under  the  title  De  Universe,  ot  dt 
Sii/'stantiA  Mnndi.  It  is  to  be  found  in  Codex  3011  of  the  Bodleiajj 
Library,  Oxford. 


574     FRAGMENTS    FROM    THE    LOST   WRITINGS    OF.  IREN^^US. 


quality,  and  this  immutable,  so  that  it  cannot  be 
receptive  of  more  quaUties,  nor  can  it  be  the 
thing  of  which  the  world  is  made.  But  if  the 
world  be  not  made  from  it,  [this  theory]  entirely 
excludes  God  from  exercising  power  on  the 
creation  [of  the  world]. 

XXXIV. 

"And'  dipped  himself,"  says  [the  Scripture], 
"  seven  times  in  Jordan."  ^  It  was  not  for 
nothing  that  Naaman  of  old,  when  suffering  from 
leprosy,  was  purified  upon  his  being  baptized, 
but  [it  served]  as  an  indication  to  us.  For  as 
we  are  lepers  in  sin,  we  are  made  clean,  by 
means  of  the  sacred  water  and  the  invocation 
of  the  Lord,  from  our  old  transgressions ;  being 
spiritually  regenerated  as  new-born  babes,  even 
as  the  Lord  has  declared  :  "  Except  a  man  be 
born  again  through  water  and  the  Spirit,  he  shall 
not  enter  into  the  kingdom  of  heaven."  3 

XXXV. 

If  the  corpse  of  Elisha  raised  a  dead  man,-* 
how  much  more  shall  God,  when  He  has  quick- 
ened men's  dead  bodies,  bring  them  up  for 
judgment? 

XXXVI. 

True  5  knowledge,  then,  consists  in  the  under- 
standing of  Christ,  which  Paul  terms  the  wisdom 
of  God  hidden  in  a  mystery,  which  "  the  natural 
man  receiveth  not,"  ^  the  doctrine  of  the  cross ; 
of  which  if  any  man  "  taste,"  ^  he  will  not  accede 
to  the  disputations  and  quibbles  of  proud  and 
puffed- up  men,^  who  go  into  matters  of  which 
they  have  no  perception.'^  For  the  truth  is  un- 
sophisticated ( tcr;(7;/Aancrros)  ;  and  "the  word  is 
nigh  thee,  in  thy  mouth  and  in  thy  heart,"  '°  as 
the  same  apostle  declares,  being  easy  of  compre- 
hension to  those  who  are  obedient.  For  it  ren- 
ders us  like  to  Christ,  if  we  experience  "  the 
power  of  his  resurrection  and  the  fellowship 
of  His  sufferings."  "  For  this  is  the  affinity  '^  of 
the  apostolical  teaching  and  the  most  holy  "faith 


^  This  and  the  next  fragment  first  appeared  in  the  Benedictine 
edition  reprinted  at  Venice,  17^4.  They  were  taken  from  a  MS.  Ca- 
tena on  the  b^ok  of  Ivings  in  the  Coislin  Collection. 

2  2  Kings  V.  14. 

3  John  iii.  5. 

*  2  Kings  xiii.  21. 

5  This  Atract  and  the  next  three  were  discovered  in  the  year  1715 
by  [Chrisl'iphtr  MatthewJ  Pfaff,  a  learned  Lutheran,  in  the  Royal 
Library  at  Turin.  The  MSS.  from  which  they  were  taken  were  neither 
catalogued  nor  classified,  and  have  now  disappeared  f^om  the  collec- 
tion. It  is  impossible  to  say  with  any  degree  of  probability  from  what 
treatises  of  our  author  these  four  fragments  have  been  culled.  For  a 
full  account  of  their  history,  see  Stieren's  edition  of  Irenseus,  vol.  ii. 
p.  33i.  [But.  in  all  candor,  let  Pfaff  himself  be  heard.  His  little 
work  is  full  of  learning,  and  I  have  long  possessed  it  as  a  treasure  to 
which  I  often  recur.  Pfaff 's  Irencei  Fraginenta  was  published  at  The 
Hague,  1715.] 

°  I  Cor.  ii.  14. 

'  I  Pet.  ii.  3. 

^  I  Tim.  VI.  4,  5. 

9  Col.  ii.  18. 

''^  Rom.  X.  8;  Deut.  xxx.  14. 

"  Phil.  iii.  10. 

'-  Harvey's  conjectural  emendation,  eirnrAoKT)  for  ^n-iAoyrj,  has 
been  adopted  here. 


delivered  unto  us,"  '^  which  the  unlearned  receive, 
and  those  of  slender  knowledge  have  taught, 
not  "giving  heed  to  endless  genealogies,"  '•♦  but 
studying  rather  [to  observe]  a  straightforward 
course  of  life  ;  lest,  having  been  deprived  of  the 
Divine  Spirit,  they  fail  to  attain  to  the  kingdom 
of  heaven.  For  truly  the  first  thing  is  to  deny 
one's  self  and  to  follow  Christ ;  and  those  who 
do  this  are  borne  onward  to  perfection,  having 
fulfilled  all  their  Teacher's  will,  becoming  sons 
of  God  by  spiritual  regeneration,  and  heirs  of  the 
kingdom  of  heaven  ;  those  who  seek  which  first 
shall  not  be  forsaken. 

XXXVII. 

Those  who  have  become  acquainted  with  the 
secondary  (i.e.,  under  Christ)  constitutions  of 
the  apostles, '5  are  aware  that  the  Lord  instituted 
a  new  oblation  in  the  new  covenant,  according 
to  [the  declaration  of]  Malachi  the  prophet. 
For,  "  from  the  rising  of  the  sun  even  to  the 
setting  my  name  has  been  glorified  among  the 
Gentiles,  and  in  every  place  incense  is  offered 
to  my  name,  and  a  pure  sacrifice  ;  "  '^  as  John 
also  declares  in  the  Apocalypse  :  "  The  incense 
is  the  prayers  of  the  saints."  '?  Then  again,  Paul 
exhorts  us  "  to  present  our  bodies  a  living  sacri- 
fice, holy,  acceptable  unto  God,  which  is  your 
reasonable  service."  '^  And  again,  "  Let  us  offer 
the  sacrifice  of  praise,  that  is,  the  fruit  of  the 
lips."  '9  Now  those  oblations  are  not  according 
to  the  law,  the  handwriting  of  which  the  Lord 
took  away  from  the  midst  by  cancelling  it ;  -° 
but  they  are  according  to  the  Spirit,  for  we  must 
worship  God  "in  spirit  and  in  truth."  ^'  And 
therefore  the  oblation  of  the  Eucharist  is  not  a 
carnal  one,  but  a  spiritual ;  and  in  this  respect  it 
is  pure.  For  we  make  an  oblation  to  God  of 
the  bread  and  the  cup  of  blessing,  giving  Him 
thanks  in  that  He  has  commanded  the  earth  to 
bring  forth  these  fruits  for  our  nourishment. 
And  then,  when  we  have  perfected  the  oblation, 
we  invoke  the  Holy  Spirit,  that  He  may  exhibit 
this  sacrifice,  both  the  bread  the  body  of  Christ, 
and  the  cup  the  blood  of  Christ,  in  order  that 
the  receivers  of  these  antitypes  ^^  may  obtain  re- 
mission of  sins  and  life  eternal.  Those  persons, 
then,  who  perform  these  oblations  in   remem- 


"  Jude  3. 

'■•  I  Tim.  i.  4. 

15  TOA^  SfUTe'pat?  Ttor  aTroaroAoji'  5taTa^eo"t.  Harvey  thinks  that 
these  words  imply,  "  the  formal  constitution,  which  the  apostles,  act- 
ing under  the  impulse  of  the  Spirit,  though  still  in  a  secondary  capacity, 
gave  to  the  Church." 

«6  Mai.  i.  II. 

'7  Rev.  V.  8.  The  same  view  of  the  eucharistic  oblation,  etc.,  is 
found  in  book  iv  chap,  xvii.:  as  also  in  Justin  Martyr  ;  see  Tryphc, 
cap.  xli.  supra  in  this  volume. 

13  Rom.  xii.  i. 

'9  Heb   xiii.  15. 

20  Col.  ii.  14. 

2>  John  iv.  24. 

"  Harvey  explains  this  word  Kvmv-rrtov  as  meaning  an  "exact 
counterpart.  He  refers  to  the  word  where  it  occurs  in  Ccr.tra  Hce- 
reses,\'X).  i.  chap.  xxiv.  (p.  349,  tliisvol.)  as  confirmatory  of  his  view. 


FRAGMENTS    FROM   THE    LOST   WRITINGS   OF   IREN^US.      575 


brance  of  the  Lord,  do  not  fall  in  with  Jewish 
views,  but,  performing  the  service  after  a  spirit- 
ual manner,  they  shall  be  called  sons  of  wisdom. 

XXXVIII. 

The  '  apostles  ordained,  that  "  we  should  not 
judge  any  one  in  respect  to  meat  or  drink,  or  in 
regard  to  a  feast  day,  or  the  new  moons,  or  the 
sabbaths."^  Whence  then  these  contentions? 
whence  these  schisms?  We  keep  the  feast,  but 
in  the  leaven  of  malice  and  wickedness,  cutting 
in  pieces  the  Church  of  God  ;  and  we  preserve 
what  belongs  to  its  exterior,  that  we  may  cast 
away  these  better  things,  faith  and  love.  We 
have  heard  from  the  prophetic  words  that  these 
feasts  and  fasts  are  displeasing  to  the  Lord.^ 

XXXIX. 

Christ,'*  who  was  called  the  Son  of  God  before 
the  ages,  was  manifested  in  the  fulness  of  time, 
in  order  that  He  might  cleanse  us  through  His 
blood,  who  were  under  the  power  of  sin,  pre- 
senting us  as  pure  sons  to  His  Father,  if  we  yield 
ourselves  obediently  to  the  chastisement  of  the 
Spirit.  And  in  the  end  of  time  He  shall  come 
to  do  away  with  all  evil,  and  to  reconcile  all 
things,  in  order  that  there  may  be  an  end  of 
all  impurities. 

XL. 

"  And  5  he  found  the  jaw-bone  of  an  ass."  '^ 
It  is  to  be  observed  that,  after  [Samson  had 
committed]  fornication,  the  holy  Scripture  no 
longer  speaks  of  the  things  happily  accomplished 
by  him  in  connection  with  the  formula,  "The 
Spirit  of  the  Lord  came  upon  him."  7  For  thus, 
according  to  the  holy  apostle,  the  sin  of  fornica- 
tion is  perpetrated  against  the  body,  as  involv- 
ing also  sin  against  the  temple  of  God.^ 

XLI. 

This  9  indicates  the  persecution  against  the 
Church  set  on  foot  by  the  nations  who  still  con- 
tinue in  unbelief.  But  he  (Samson)  who  suf- 
fered those  things,  trusted  that  there  would  be 
a  retaliation  against  those  waging  this  war.  But 
retaliation  through  what  means?  First  of  all, 
by  his  betaking  himself  to  the  Rock  '°  not  cog- 


'  Taken  apparently  from  the  Epistle  to  Blastus,  de  Schismate. 
Compare  a  similar  passage,  lib.  iv.  chap,  xxxiii.  7. 

^  Col   ii.  16, 

3  Isa.  i.  14 

*  "  From  the  same  collection  at  Turin.  The  passage  seems  to  be 
of  cognate  matter  with  the  treatise  De  Resurrec.  Pfaff  referred  it 
either  to  the  6iaA«'fci5  6ia(|>opoi  or  to  the  eiriSeifis  diroaToAixoO 
KijpuvMaTos."  —  Harvey. 

5  This  and  the  four  following  fragments  are  taken  from  MSS.  in 
the  Vatican  Librar\-  at  Rome.  They  are  apparently  quoted  from  the 
homiletical  expositions  of  the  historical  books  already  referred  to. 

*>  Judg.  XV.  15. 

'  Judg.  xiv.  b-19. 

^  I  Cor.  iii.    16,  17. 

9  These  words  were  evidently  written  during  a  season  of  perse- 
cution in  Gaul ;  but  what  that  persecution  was,  u  is  useless  to  con- 
jecture, 

*°  Judg.  XV.  II.   , 


nizable  to  the  senses  ;  "  secondly,  by  the  finding 
of  the  jaw-bone  of  an  ass.  Now  the  type  of  the 
jaw-bone  is  the  body  of  Christ. 

XLII. 

Speaking  always  well  of  the  worthy,  but  never 
ill  of  the  unworthy,  we  also  shall  attain  to  the 
glory  and  kingdom  of  God. 

XLIII. 

In  "  these  things  there  was  signified  by  proph- 
ecy that  the  people,  having  become  transgress- 
ors, shall  be  bound  by  the  chains  of  their  own 
sins.  But  the  breaking  of  the  bonds  of  their 
own  accord  indicates  that,  upon  repentance, 
they  shall  be  again  loosed  from  the  shackles  of 
sin. 

XLIV. 

It  '3  is  not  an  easy  thing  for  a  soul,  under  the 
influence  of  error,  to  be  persuaded  of  the  con- 
trary opinion. 

XLV. 

"  And  '4  Balaam  the  son  of  Beor  they  slew  with 
the  sword."  '5  For,  speaking  no  longer  by  the 
Spirit  of  God,  but  setting  up  another  law  of  for- 
nication contrary  to  the  law  of  God,'*"  this  man 
shall  no  longer  be  reckoned  as  a  prophet,  but  as 
a  soothsayer.  For,  as  he  did  not  continue  in 
the  commandment  of  God,  he  received  the  just 
reward  of  his  evil  devices. 

XLVI. 

"The  '7  god  of  the  worid  ;  "  '^  that  is,  Satan, 
who  was  designated  God  to  those  who  believe 
not. 

XLVII. 

The  '9  birth  of  John  [the  Baptist]  brought  the 
dumbness  of  Zacharias  to  an  end.  For  he  did 
not  burden  his  father,  when  the  voice  issued 
forth  from  silence  ;  but  as  when  not  believed  it 
rendered  him  tongue-tied,  so  did  the  voice 
sounding  out  clearly  set  his  father  free,  to  whom 
he  had  both  been  announced  and  born.  Now 
the  voice  and  the  burning  light  -°  were  a  precur- 
sor of  the  Word  and  the  Light. 


"  That  is,  when  he  fled  to  the  rock  Etam,  he  t>-pified  the  true 
believer  taking  refuge  in  the  spiritual  Rock,  Christ. 

'-  Most  probably  from  a  homily  upon  the  third  and  foiirth  chapters 
of  Ezekiel.  It  is  found  repeated  in  Stieren's  and  Migne'«  edition  as 
Fragment  xlviii.  extracted  from  a  Catena  on  the  Book  of  Jud;;es. 

■^  We  give  this  brief  fragment  as  it  appears  in  the  editions  of 
Stieren,  Migne,  and  Har\ey,  who  speculate  as  to  its  origin.  They 
seem  to  have  overlooked  the  fact  that  it  is  the  Greek  original  of  the 
old  Latin,  ncn  facile  est  ab  errore  apprehciisavi  resipisccrc  ani- 
main,  —  a  sentence  found  towards  the  end  of  book  iii.  chap.  ii. 

■■>  Wiih  the  exception  of  the  initial  text,  this  fragment  is  almost 
identical  with  No.  xxv. 

'5  Num.  xxxi.  8. 

"■  Rev.  ii.  14. 

'7  From  the  Catena  on  St.  Paul's  Epistles  to  the  Corinthians, 
edited  by  Dr.  Cramer,  and  reprinted  by  Stieren. 

'S  2  Cor.  iv.  4.  ■      T  -u 

'9  Extracted  from  a  MS.  of  Greek  theologv-  in  the  Palatine  Library 
at  Vienna.  The  succeeding  fragment  in  the  editions  o^  Harvey, 
Migne,  and  Stieren,  is  omitted,  as  it  is  merely  a  transcript  of  book 
iii.  ch.  X.  4. 

-°  John  V.  35. 


576      FRAGMENTS    FROM    THE    LOST   WRITINGS    OF    IREN^US. 


XLVIII. 

As '  therefore  seventy  tongues  are  indicated 
by  number,  and  from  ^  dispersion  the  tongues 
are  gathered  into  one  by  means  of  their  inter- 
pretation ;  so  is  that  ark  declared  a  type  of  the 
body  of  Christ,  which  is  both  pure  and  immacu- 
late. For  3  as  that  ark  was  gilded  with  pure 
gold  both  within  and  without,  so  also  is  the 
body  of  Christ  pure  and  resplendent,  being 
adorned  within  by  the  Word,  and  shielded  on 
the  outside  by  the  Spirit,  in  order  that  from  both 
[materials]  the  splendour  of  the  natures  might 
be  exhibited  together. 

XIJX. 

Now  ■*  therefore,  by  means  of  this  which  has 
been  already  brought  forth  a  long  time  since, 
the  Word  has  assigned  an  interpretation.  We 
are  convinced  that  there  exist  [so  to  speak]  two 
men  in  each  one  of  us.  The  one  is  confessedly 
a  hidden  thing,  while  the  other  stands  apparent ; 
one  is  corporeal,  the  other  spiritual ;  although 
the  generation  of  both  may  be  compared  to 
that  of  twins.  For  both  are  revealed  to  the 
world  as  but  one,  for  the  soul  was  not  anterior 
to  the  body  in  its  essence  ;  nor,  in  regard  to  its 
formation,  did  the  body  precede  the  soul :  but 
both  these  were  produced  at  one  time ;  and 
their  nourishment  consists  in  purity  and  sweet- 
ness. 

L. 

For  5  then  there  shall  in  truth  be  a  common 
joy  consummated  to  all  those  who  believe  unto 
life,  and  in  each  individual  shall  be  confirmed 
the  mystery  of  the  Resurrection,  and  the  hope 
of  incorruption,  and  the  commencement  of  the 
eternal  kingdom,  when  God  shall  have  destroyed 
death  and  the  devil.  For  that  human  nature  and 
flesh  which  has  risen  again  from  the  dead  shall 
die  no  more  ;  but  after  it  had  been  changed  to 
incorruption,  and  made  like  to  spirit,  when  the 
heaven  was  opened,  [our  Lord]  full  of  glory 
offered  it  (the  flesh)  to  the  Father. 

LI. 

Now,''  however,  inasmuch  as  the  books  of  these 
men  may  possibly  have  escaped  your  observation, 


'  This  'fragment  commences  a  series  derived  from  the  Nitrian 
Collection  of  Syriac  Mss.  in  the  British  Museum. 

*  The  Syriac  text  is  here  corrupt  and  obscure. 

3  See  No.  viii.,  which  is  the  same  as  the  remainder  of  this  frag- 
ment. 

*  The  Syriac  MS.  introduces  this  quotation  as  follows:  "  From  the 
holy  Irenajus  Bp.  of  Lyons,  from  the  first  section  of  his  interpretation 
of  the  .Song  of  Songs." 

5  This  extract  is  introduced  as  follows:  "  For  Irenseus  Bishop  of 
Lyons,  who  was  a  contemporary  of  the  disciple  of  the  apostle,  Polycarp 
Bishop  of  Smyrna,  and  martyr,  and  for  this  reason  is  held  in  just  esti- 
mation, wrote  to  an  Alexandrian  to  the  effcct  that  it  is  right,  with 
respect  to  the  feast  of  the  Resurrection,  that  we  should  celebrate  it 
upon  the  first  d.ay  of  the  week."  This  shows  us  that  the  extract  must 
have  been  taken  from  the  work  Af^niiist  Schism  addressed  to  Blastus. 
<>  From  the  same  Ms.  as  the  preccdinc  frngmcnt  It  is  thus  intro- 
duced: "  And  IrenjBus  Bp.  of  Lyons,  to  Victor  Hp.  of  Rome,  concern- 
ing Florinus,  a  presbyter,  who  was  a  partisan  of  the  error  of  Valentinus, 
and  published  an  abominable  book,  thus  wrote." 


but  have  come  under  our  notice,  I  call  your  at- 
tention to  them,  that  for  the  sake  of  your  reputa- 
tion you  may  expel  these  writings  from  among 
you,  as  bringing  disgrace  upon  you,  since  their 
author  boasts  himself  as  being  one  of  your  com- 
pany. For  they  constitute  a  stumbling-block  to 
many,  who  simply  and  unreservedly  receive,  as 
coming  from  a  presbyter,  the  blasphemy  which 
they  utter  against  God.  Just  [consider]  the 
writer  of  these  things,  how  by  means  of  them  he 
does  not  injure  assistants  [in  divine  service] 
only,  who  happen  to  be  prepared  in  mind  for 
blasphemies  against  God,  but  also  damages  those 
among  us,  since  by  his  books  he  imbues  their 
minds  with  false  doctrines  concerning  God. 

LII. 

The  7  sacred  books  acknowledge  with  regard 
to  Christ,  that  as  He  is  the  Son  of  man,  so  is  the 
same  Being  not  a  [mere]  man ;  and  as  He  is 
flesh,  so  is  He  also  spirit,  and  the  Word  of  God, 
and  God.  And  as  He  was  born  of  Mary  in  the 
last  times,  so  did  He  also  proceed  from  God  as 
the  First-begotten  of  every  creature  ;  and  as  He 
hungered,  so  did  He  satisfy  [others]  ;  and  as 
He  thirsted,  so  did  He  of  old  cause  the  Jews 
to  drink,  for  the  "  Rock  was  Christ  "  ^  Himself: 
thus  does  Jesus  now  give  to  His  believing  people 
power  to  drink  spiritual  waters,  which  spring  up 
to  life  eternal .9  And  as  He  was  the  son  of  David, 
so  was  He  also  the  Lord  of  David.  And  as  He 
was  from  Abraham,  so  did  He  also  exist  before 
Abraham. >°  And  as  He  was  the  servant  of  God, 
so  is  He  the  Son  of  God,  and  Lord  of  the  universe. 
And  as  He  was  spit  upon  ignominiously,  so  also 
did  He  breathe  the  Holy  Spirit  into  His  disci- 
ples." And  as  He  was  saddened,  so  also  did  He 
give  joy  to  His  people.  And  as  He  was  capable 
of  being  handled  and  touched,  so  again  did  He, 
in  a  non-apprehensible  form,  pass  through  the 
midst  of  those  who  sought  to  injure  Him,'^  and 
entered  without  impediment  through  closed 
doors. '3  And  as  He  slept,  so  did  He  also  rule 
the  sea,  the  winds,  and  the  storms.  And  as  He 
suffered,  so  also  is  He  alive,  and  life-giving,  and 
healing  all  our  infirmity.  And  as  He  died,  so  is 
He  also  the  Resurrection  of  the  dead.  He  suf- 
fered shame  on  earth,  while  He  is  higher  than 
all  glory  and  praise  in  heaven ;  who,  "  though 
He  was  crucified  through  weakness,  yet  He  liveth 
by  divine  power  ;  "  '•*  who  "  descended  into  the 
lower  parts  of  the  earth,"  and  who  "  ascended 
up  above  the  heavens  j  "  'S  for  whom  a  manger 


'  This  extract  had  already  been  printed  by  M.  Pitra  in  his  SpiciU- 
giuin  Solcsmense,  p.  6. 

^  I  Cor.  X.  4. 

9  John  iv.  14. 
10  John  viii.  58. 
"  John  XX.  22. 
'-  John  viii.  59. 
"  John  XX.  26. 
'''  2  Cor.  xiii.  4. 
'5  Eph.  iv.  9,  10. 


FRAGMENTS   FROM   THE    LOST   WRITINGS    OF   IREN^US.      577 


sufficed,  yet  who  filled  all  things  ;  who  was  dead, 
yet  who  liveth  for  ever  and  ever.     Amen. 

LIII. 

With  '  regard  to  Christ,  the  law  and  the  proph- 
ets and  the  evangelists  have  proclaimed  that  He 
was  born  of  a  virgin,  that  He  suffered  upon  a 
beam  of  wood,  and  that  He  appeared  from  the 
dead  ;  that  He  also  ascended  to  the  heavens,  and 
was  glorified  by  the  Father,  and  is  the  Eternal 
King ;  that  He  is  the  perfect  Intelligence,  the 
Word  of  God,  who  was  begotten  before  the  light ; 
that  He  was  the  Founder  of  the  universe,  along 
with  it  (light),  and  the  Maker  of  man ;  that  He 
is  All  in  all :  Patriarch  among  the  patriarchs ; 
Law  in  the  laws ;  Chief  Priest  among  priests ; 
Ruler  among  kings  ;  the  Prophet  among  proph- 
ets ;  the  Angel  among  angels ;  the  Man  among 
men  ;  Son  in  the  Father ;  God  in  God ;  King 
to  all  eternity.  For  it  is  He  who  sailed  [in  the 
ark]  along  with  Noah,  and  who  guided  Abraham  ; 
who  was  bound  along  with  Isaac,  and  was  a 
Wanderer  with  Jacob ;  the  Shepherd  of  those 
who  are  saved,  and  the  Bridegroom  of  the 
Church ;  the  Chief  also  of  the  cherubim,  the 
Prince  of  the  angelic  powers  ;  God  of  God  ;  Son 
of  the  Father ;  Jesus  Christ ;  King  for  ever  and 
ever.     Amen. 

LIV. 

The  ^  law  and  the  prophets  and  evangelists 
have  declared  that  Christ  was  born  of  a  virgin, 
and  suffered  on  the  cross ;  was  raised  also  from 
the  dead,  and  taken  up  to  heaven ;  that  He  was 
glorified,  and  reigns  for  ever.  He  is  Himself 
termed  the  Perfect  Intellect,  the  Word  of  God. 
He  is  the  First-begotten,^  after  a  transcendent 
manner,  the  Creator  of  man ;  All  in  all ;  Patri- 
arch among  the  patriarchs ;  Law  in  the  law ; 
the  Priest  among  priests ;  among  kings  Prime 
Leader ;  the  Projjhet  among  the  prophets ;  the 
Angel  among  angels  ;  the  Man  among  men  ;  Son 
in  the  Father ;  God  in  God  ;  King  to  all  eter- 
nity. He  was  sold  with  Joseph,  and  He  guided 
Abraham  ;  was  bound  along  with  Isaac,  and  wan- 
dered with  Jacob  ;  with  Moses  He  was  Leader, 
and,  respecting  the  people.  Legislator.  He 
preached  in  the  prophets  ;  was  incarnate  of  a 
virgin ;  born  in  Bethlehem ;  received  by  John, 
and  baptized  in  Jordan ;  was  tempted  in  the 
desert,  and  proved  to  be  the  Lord.  He  gath- 
ered the  apostles  together,  and  preached  the 
kingdom  of  heaven ;  gave  light  to  the  blind, 
and  raised  the  dead ;  was  seen  in  the  temple. 


'  This  extract  from  the  Syriac  is  a  shorter  form  of  the  next  frag- 
ment, which  seems  to  be  interpolated  in  some  places.  The  latter  is 
from  an  Armenian  MS.  in  the  Mechitarist  Library  at  Venice. 

-  This  fragment  is  thus  introduced  in  the  Armenian  copy:  "  From 
St.  Irenaeus,  bishop,  follower  of  the  apostles,  on  the  Lord's  resurrec- 
tion." 

3  The  Armenian  text  is  confused  here;  we  have  adopted  the  con- 
jectural emendation  of  Quatremere. 


but  was  not  held  by  the  people  as  worthy  of 
credit ;  was  arrested  by  the  priests,  conducted 
before  Herod,  and  condemned  in  the  presence 
of  Pilate  ;  He  manifested  Himself  in  the  body, 
was  suspended  upon  a  beam  of  wood,  and  raised 
from  the  dead  ;  shown  to  the  apostles,  and,  hav- 
ing been  carried  up  to  heaven,  sitteth  on  the 
right  hand  of  the  Father,  and  has  been  glori- 
fied by  Him  as  the  Resurrection  of  the  dead. 
Moreover,  He  is  the  Salvation  of  the  lost,  the 
Light  to  those  dwelling  in  darkness,  and  Redemp- 
tion to  those  who  have  been  bom  ;  the  Shepherd 
of  the  saved,  and  the  Bridegroom  of  the  Church  ; 
the  Charioteer  of  the  cherubim,  the  Leader  of 
the  angelic  host ;  God  of  God  ;  Jesus  Christ  our 
Saviour. 

LV. 

"  Then  ^  drew  near  unto  Him  the  mother  of 
Zebedee's  children,  with  her  sons,  worshipping, 
and  seeking  a  certain  thing  from  Him."  5  These 
people  are  certainly  not  void  of  understanding, 
nor  are  the  words  set  forth  in  that  passage  of 
no  signification  :  being  stated  beforehand  like  a 
preface,  they  have  some  agreement  with  those 
points  formerly  expounded. 

"Then  drew  near."  Sometimes  virtue  excites 
our  admiration,  not  merely  on  account  of  the 
display  which  is  given  of  it,  but  also  of  the  occa- 
sion when  it  was  manifested.  I  may  refer,  for 
example,  to  the  premature  fruit  of  the  grape,  or 
of  the  fig,  or  to  any  fruit  whatsoever,  from  which, 
during  its  process  [of  growth],  no  man  expects 
maturity  or  full  development ;  yet,  although  any 
one  may  perceive  that  it  is  still  somewhat  imper- 
fect, he  does  not  for  that  reason  despise  as  use- 
less the  immature  grape  when  plucked,  but  he 
gathers  it  with  pleasure  as  appearing  early  in  the 
season  ;  nor  does  he  consider  whether  the  grape 
is  possessed  of  perfect  sweetness ;  nay,  he  at 
once  experiences  satisfaction  from  the  thought 
that  this  one  has  appeared  before  the  rest.  Just 
in  the  same  way  does  God  also,  when  He  per- 
ceives the  faithful  possessing  wisdom  though  still 
imperfect,  and  but  a  small  degree  of  faith,  over- 
look their  defect  in  this  respect,  and  therefore 
does  not  reject  them  ;  nay,  but  on  the  contrary, 
He  kindly  welcomes  and  accepts  them  as  pre- 
mature fruits,  and  honours  the  mind,  whatsoever 
it  may  be,  which  is  stamped  with  virtue,  although 
not  yet  perfect.  He  makes  allowance  for  it,  as 
being  among  the  harbingers  of  the  vintage,^  and 
esteems  it  highly,  inasmuch  as,  being  of  a  readier 
disposition  than  the  rest,  it  has  forestalled,  as  it 
were,  the  blessing  to  itself. 


•*  From  an  Armenian  MS.  in  the  Library  of  the  Mechitarist  Con- 
vent at  Vienna,  edited  by  M.  Pitra,  who  considers  this  fragment  as 
of  very  doubtful  authority.  It  commences  with  this  heading:  "  From 
the  second  series  of  Homilies  of  Saint  Irena;us,  follower  of  the  Apos- 
tles; a  Homily  upon  the  Sons  of  Zebedee." 

5  Matt.  XX.  20. 

6  That  is,  the  wine  which  flows  from  the  grapes  befor*  the>'  are 
trodden  ouL 


578     FRAGMENTS   FROM   THE    LOST   WRITINGS   OF   IREN^US. 


Abraham  therefore,  Isaac,  and  Jacob,  our 
fathers,  are  to  be  esteemed  before  all,  since  they 
did  indeed  afford  us  such  early  examples  of  vir- 
tue. How  many  martyrs  can  be  compared  to 
Daniel?  How  many  martyrs,  I  ask,  can  rival 
the  three  youths  in  Babylon,  although  the  mem- 
ory of  the  former  has  not  been  broyght  before 
us  so  conspicuously  as  that  of  the  latter  ?  These 
were  truly  first-fruits,  and  indications  of  the 
[succeeding]  fructification.  Hence  God  has 
directed  their  life  to  be  recorded,  as  a  model 
for  those  who  should  come  after. 

And  that  their  virtue  was  thus  accepted  by 
God,  as  the  first-fruits  of  the  produce,  hear  what 
He  has  Himself  declared  :  "  As  a  grape,"  He 
says,  "  I  have  found  Israel  in  the  wilderness,  and 
as  first-ripe  figs  your  fathers."  '  Call  not  there- 
fore the  faith  of  Abraham  merely  blessed  because 
he  believed.  Do  you  wish  to  look  upon  Abra- 
ham with  admiration?  Then  behold  how  that 
one  man  alone  professed  piety  when  in  the 
world  six  hundred  had  been  contaminated  with 
error.  Dost  thou  wish  Daniel  to  carry  thee 
away  to  amazement?  Behold  that  [city]  Baby- 
lon, haughty  in  the  flower  and  pride  of  impious- 
ness,  and  its  inhabitants  completely  given  over 
to  sin  of  every  description.  But  he,  emerging 
from  the  depth,  spat  out  the  brine  of  sins,  and 
rejoiced  to  plunge  into  the  sweet  waters  of  piety. 
And  now,  in  like  manner,  with  regard  to  that 
mother  of  Zebedee's  children,  do  not  admire 
merely  what  she  said,  but  also  the  time  at  which 
she  uttered  these  words.  For  when  was  it  that 
she  drew  near  to  the  Redeemer?  Not  after  the 
resurrection,  nor  after  the  preaching  of  His 
name,  nor  after  the  establishment  of  His  king- 
dom ;  but  it  was  when  the  Lord  said,  "Behold, 
we  go  up  to  Jerusalem,  and  the  Son  of  man  shall 
be  delivered  to  the  chief  priests  and  the  scribes ; 
and  they  shall  kill  Him,  and  on  the  third  day 
He  shall  rise  a^ain."  ^ 


'  Hos.  ix.  lo. 
2  Matt.  XX.  i8. 


These  things  the  Saviour  told  in  reference  to 
His  sufferings  and  cross ;  to  these  persons  He 
predicted  His  passion.  Nor  did  He  conceal 
the  fact  that  it  should  be  of  a  most  ignominious 
kind,  at  the  hands  of  the  chief  priests.  This 
woman,  however,  had  attached  another  meaning 
to  the  dispensation  of  His  sufferings.  The  Sav- 
iour was  foretelling  death ;  and  she  asked  for 
the  glory  of  immortality.  The  Lord  was  assert- 
ing that  He  must  stand  arraigned  before  impious 
judges ;  but  she,  taking  no  note  of  that  judg- 
ment, requested  as  of  the  judge  :  "  Grant,"  she 
said,  "  that  these  my  two  sons  may  sit,  one  on 
the  right  hand,  and  the  other  on  the  left,  in  Thy 
glory."  In  the  one  case  the  passion  is  referred 
to,  in  the  other  the  kingdom  is  understood. 
The  Saviour  was  speaking  of  the  cross,  while 
she  had  in  view  the  glory  which  admits  no  suf- 
fering. This  woman,  therefore,  as  I  have  already 
said,  is  worthy  of  our  admiration,  not  merely 
for  what  she  sought,  but  also  for  the  occasion  of 
her  making  the  request. 

She  did  indeed  suffer,  not  merely  as  a  pious 
person,  but  also  as  a  woman.  For,  having  been 
instructed  by  His  words,  she  considered  and 
believed  that  it  would  come  to  pass,  that  the 
kingdom  of  Christ  should  flourish  in  glory,  and 
walk  in  its  vastness  throughout  the  world,  and 
be  increased  by  the  preaching  of  piety.  She 
understood,  as  was  [in  fact]  the  case,  that  He 
who  appeared  in  a  lowly  guise  had  delivered 
and  received  every  promise.  I  will  inquire  upon 
nnother  occasion,  when  I  come  to  treat  upon 
this  humility,  whether  the  Lord  rejected  her 
petition  concerning  His  kingdom.  But  she 
thought  that  the  same  confidence  would  not  be 
possessed  by  her,  when,  at  the  appearance  of 
the  angels,  He  should  be  ministered  to  by  the 
angels,  and  receive  service  from  the  entire  heav- 
enly host.  Taking  the  Saviour,  therefore,  apart 
in  a  retired  place,  she  earnestly  desired  of  Him 
those  things  which  transcend  every  human 
nature. 


POSTSCRIPT. 

The  American  editor  omitted  in  the  proper  place  (p.  315,  note  4,  after  what  is  said  by  the 
translator)  to  insert  this  important  note  :  viz.,  — 


[On  this  matter  of  quotations  from  anonymous  authors  of  the  apostolic  times,  not  infrequently  made  by  Irenaeus,  consult  the  important 
tractate  of  Dr.  Routh,  in  his  Religuiie  Sacra,  vol.  i.  pp.  45-68.] 


INDEXES. 


THE   APOSTOLIC    FATHERS. 


INDEX  OF  SUBJECTS. 


Abel,  6,  55,  89. 
Abraham,  7,  9,  13,  142. 
Adultery,  35,  108,  143. 
Afflictions  of  Christ,  139, 
Alms-giving,  16,  14S. 
Angels,  68,88,  118,  148. 
Anger,  17,  35,  54. 
Animals,  cloven-footed,  144. 

ruminant,  143. 

forbidden   or   allowed   as  food  to 
Israel,   spiritual  significance  of, 

143- 

Antichrist,  34,  13S. 

Antioch,  church  at,  48,  85,  91,  96, 
100,  129. 

Antiochians,  supposed  Epistle  of  Ig- 
natius to  them,  wherein  he  speaks 
of  his  bonds,  of  the  true  doctrine 
concerning  Christ  against  the 
views  of  the  early  heretics,  and 
exhorts  them  to  certain  duties, 
no,  112. 

Apostates,  68,  71,  82-83. 

Apostles,  ordinances  as  to  the  minis- 
try, 16,  17,  18,  66,  84. 

Baptism  prefigured  in  Old  Testament, 

144. 
Barnabas,  who  he  was,  133. 

his  Epistle,  wherein  he  warns  his 
readers  against  Judaism,  and 
seeks  to  explain  some  Jewish 
customs,  i37-[49. 
Believers,  a  spiritual  temple,  147; 
what  Christ  is  to  them,  11,  14, 
IS-  1.8,33. 
Benediction,  forms  of,  15,  21,  30,  43, 

58,  72,  85,  92,  96. 
Birds,  allowed  as  food  to  Israel,  143. 
Bishop,  subjection  to  him,  17,  50-96. 
though  youthful,  to  be  obeved,  60. 
Bishop  to  be  consulted  in  all  things, 
50,  62,  79,  89. 
to  be  honoured,  90,  95. 
duties  of,  69,  85,  90,  94,  96. 
Blessings,  divine,  how  obtained,  13, 
14,  21,  28,  29. 
to  be  sought,  28,  149. 
Brazen  serpent,  145. 
Burrhus  of  Ephesus,  50. 

Cain,  6. 

Catholic,  39,  40,  42,  90. 


Chastisement,  47. 

Christ,  His  person,  9,  52,  55,  57,  61- 
62,  64,  70,  71,  76,  81,  84,  86,  87, 
88,  94,  145. 
His  suffer  tugs,  9,  64,  66,  70,  71,  83, 
84,  86,  88,  89,  139,  140,  142,  145. 
His  resurrection,  11,  33,  71,  87. 
His  second  co77ting,  11,  t^'t^,  64,  87. 
the  source  of  blessings,  14,  84. 
Chastity,  34,  148. 

Christians,  heirs  of  the  covenant,  145. 
true  and  false,  55,  61. 
manners  of,  26;  their  relation  to 

the  world,  27. 
called  children,  153. 
Church,  order  in  the.  16.  17. 90:  order 
of  ministers   in,  ;6;  ;he  ;egard 
Moses  had  for  order  in,  17  ;  the 
regard  the  apostles  had  for  order 
in,   18 ;  this  order  disturbed  by 
the  wicked,  17-20. 
Circumcision,   spiritual  meaning  of, 

142-143. 
Clement,  introductory  notice  of,  1-3. 

his  first  epistle,  5-21. 
Commandments,  of  God,  2,2)^  ^4^- 
Confession  of  sin,  19. 

of  Christ,  41,  55,  83,  129. 
Conformity  to  Christ,  50. 
Corinthians,  Epistle  of  Clement  to, 
wherein  he  commends  them,  5 ; 
shows  the  effects  of  envy  among 
them,  5,  6,  18;  exhorts  them  to 
repentance,  7;  to  humility,  9,  11, 
15;  to  peace,  16;  to  good  works, 
14;  to  Church  order,  16-17;  to 
brotherly  love,  18,  19. 
Covenant,  the,  lost  by  the  Jews,  139; 

who  are  heirs  of,  145. 
Covetousness,  35. 
Crocus  of  Ephesus,  50. 
Cross,  the,  of  Christ  prefigured  in 
Old  Testament,  144. 
the  glory  of,  56. 

Damas,  bishop  of  Magnesia,  59,  60. 
Danaids,  martyrdom  of,  6. 
Daniel,  60,  61. 
Darkness,  the  way  of,  149. 
David,  his  humility,  10. 
Deacons,  34,  61,  69,  72,  85,  89,  95. 
Devil,  snares  of  the,  30,  55,  69,  S3, 
II7-I19,  148. 


Diognetus,  Epistle  to,  wherein  the 
writer   shows  why  he  wrote  it, 
25;  the  vanity  of  idols,  25;   the 
superstitions    of   the    Jews,  26; 
the  manifestation  of  Christ,  27; 
the   state  of    the   world    before 
Christ    came,    28;    why   Christ 
came  so  late,  28;  the  blessings 
He  brings,  29;  the  importance 
of  divine  knowledge,  29. 
Dircae,  martyrdom  of,  6. 
Doctrines,  false,  34,  53,  56,  62,  68,  71, 
83,  88,  146. 
profound,  68. 
Duties,  Christian,  9,  20,  54,62,  81,  95, 
148. 
of  deacons,  etc.,  34,  81. 
of  presbyters,  etc.,  34,  90. 
relative,  81,  90. 
Duties  of  husbands  and  wives,  34,  35, 
81,  95. 
of  the  Christian  flock,  35,  95. 

Ebionite,  S3. 

Enoch,  7. 

Envy,  67 ;  its  effects  on  Corinthian 
Church,  6, 17,  18 ;  on  the  Church 
in  all  ages,  6,  17. 

Ephesians,  Epistle  of  Ignatius  to, 
49-5S;  he  commends  them,  49, 
52 ;  exhorts  them  to  unity,  50 ; 
to  various  duties,  55,  57 ;  warns 
against  false  teachers  and  doc- 
trines, 52  ;  Syriac  version  of  Epis- 
tle, 101-102. 

Esther,  her  example,  20. 

Eucharist,  16,  17,  55,  76-77,  81,  89, 
90. 

Evil  deeds,  6. 
desires,  35. 
speaking,  17. 

Example  of  Christ,  9,  35,  54. 

Examples  of  love,  P9,  20. 

Faith,  8,  13,  14,  29,  53,  55,  64,  66,  84, 

86,  89. 
Falsehood,  56. 
Fasting,  34;  the  acceptable,  138;  a 

type  of  Christ,  141. 
Fathers  exhorted,  81. 
Fear  of  God,  54,  69. 
Fish,    Israel   may  not   eat,  spiritual 

signiticance  of,  143. 
581 


582 


THE   APOSTOLIC    FATHERS:     INDEX    OF    SUBJECTS. 


Goat,  the,  sent  away,  141. 

God,  I  lis  character,  10,  11-12,  13,  16, 

80. 
how  to  draw  near  and  serve  Him, 

12,  14,  20,  34. 
imitators  of,  13;  of  faith  in,  35. 
Good  deeds,  13,  95. 
Gospel  superior  to  law,  63,  146,  147. 
Grace,  63,  92. 
Graces,  Christian,  35,  81. 
Grief,  35. 
\ 

Happiness,  28. 
Harmony  in  the  Church,  61 ;  in  the 

universe,  10. 
Heretics,  views  of  earlv,  34,  56,  62, 

63,  68,  71,  80,  81,'  88,  89,   138, 

149- 
Hero,  deacon  of  Antioch,  Epistle  of 
Ignatius  to  him,  wherein  he  is  ex- 
horted to  earnestness  and  mod- 
eration, cautioned  against  false 
teachers,  instructed  as  to  certain 
duties,  and  pointed  out  as  the 
future  bishop  of  Antioch,  114- 

Holy  Spirit,  5,  17,  43,  52,  53,  56,  57, 

83,  85,  92,  10 1,  140,  146. 
Holiness,  13,  42,  43,  53,  67,  108. 
Humility  enjoined,  9,   11,   15,  53;  of 

Christ,  9;  of  saints,  9,  10,  20. 
Husbands,  duty  of,  26,  35,  95,  in, 

148. 
Hyssop,  142. 

Idols,  vanity  of,  25,  56,  129. 
Ignatius,  mentioned  by  Polycarp,  35, 
36 ;  introductory  note  to  his  Epis- 
tles, 45,  48. 
Epistle  to  the  Ephesians,  49,  58. 
Epistle  to  the  Magnesians,  59,  65. 
Epistle  to  the  Trallians,  66,  72. 
Epistle  to  the  Romans,  73,  78. 
Epistle  to  the  Philadelphians,  79, 

85- 
Epistle  to  the  Smyrnasans,  86,  92. 
Epistle  to  Polycarp,  93,  96. 
In  them  he  speaks  of   his  bonds, 

50.  58,  59.  70,  72,  75.  91 ;  his  de- 
sire for  martyrdom,  49,  74,  75,  76, 
96;  seeks  the  prayers  of  the 
Churches,  53,  54,  77 ;  speaks  of 
his  need  of  humility,  67 ;  of  his 
knowledge,  64,  68. 

Syriac  versions  of  his  Epistles  to 
Polvcarp,  Ephesians,  Romans, 
98,  104. 

Account  of  his  martyrdom,  129- 
131;  condemned  by  Trajan,  48; 
sails  to  .Smyrna,  130;  writes  to 
the  Churches,  130;  is  brought  to 
Rome,  130;  is  devoured  by  wild 
beasts  at  Rome,  131 ;  appears  in 
a  vision  after  death,  131. 

Spurious  Epistles  of,  105-126;  In- 
troductory note,  105-106;  to  the 
Tarsians,  107 ;  to  the  Antiochi- 
ans,  no;  to  Hero,  a  deacon  of 
Antioch,  114;  to  the  Philip]jians, 
116;  from  IVIaria  the  Proselyte, 
120;  to  Mary  at  Ncapolis,  122; 
to  John  the  Apostle,  124;  a 
second  Epistle  to  John,  125; 
to  the  Virgin  Mary,  126. 
Imitators  of  the  Creator,  10,  28;  of 
Christ,  50,  69,  76. 


Impure  thoughts,  in,  149. 
Isaac,  13. 

Jacob,  12,  13. 

James  the  Just,  69,  155. 

Jews  not  heirs  of  covenant,  138-139. 

superstitions  of,  26. 

observances  of,  62,  82. 
Jewish  sacrifices  abolished,  137. 
John  the  Apostle,  Epistles  of  Igna- 
tius to  him, 124-125. 
Jonah,  7,  70. 
Josiah,  60. 

Judaizing  teachers,  63,  71,  82. 
Judas,  40,  117,  153-154- 
Judith,  20. 

Judged  in  the  flesh,  85,  108. 
Justification,  13,  63,  64. 

Kingdom  of  God  looked  for,  43,  76, 

154- 
Knowledge,  29,  64,  68,  137. 

Law  of  Christ,  138. 

Life,  29,  76,  89. 

Light,  way  of,  148. 

Lot,  his  example,  8. 

Lord's  day,  63. 

Love  commended,  19,  55- 

brotherly,  18,  19,  55. 

Moses  an  example  of,  19. 

other  examples  of,  19. 

to  God,  18,  89,  137. 
Luxury  abjured,  13,  27,  63,  82. 

Magnesians,  Epistle  of  Ignatius  to, 
59-65;  wherein  he  shows  the 
honour  and  submission  due  by 
them  to  their  bishop,  61-64; 
warns  against  Judaism,  63,  and 
false  doctrine,  62. 

Magus,  Simon,  82. 

Marriage,  26,  81,  95. 

Martyrclom  of  Polycarp,  37,  44. 
of  Ignatius,  129,  130. 

Martyrs,  6,  39,  74. 

Maries,  the,  in  the  Gospels,  155. 

Mary  at  Neapolis,  spurious  Epistle, 
122. 

Maria  the  Proselyte,  her  spurious 
letter  to  Ignatius,  120. 

Mary,  the  Virgin,  spurious  letter  of 
Ignatius,  and  her  reply,  126. 

Mathetes,  his  Epistle  to  Diognetus, 
23,  30. 

Matthew's  and  Mark's  Gospels  ac- 
cording to  Papias,  154-155. 

Messengers    of   Magnesian    Church, 

59- 
to  be  sent  to  Antioch,  96. 
Millennium,  questionable    traditions 

of,  153- 
Ministers,  order  of,  in  Church,  16,  17, 

50,  61,  64. 
Moses,    6,    10,    144-146;    quelling 

strife,   16;    his  love   for  Israel, 

19. 
Mystery  of  circumcision,  142-143. 
Mysteries,  three,  hid  from  Satan,  57, 

102. 

Noah,  7. 
Nicolaitans,  71,  83. 

Obedience  to  God,  8,  n,  12,  50,  61. 
to  Christ,  15,  51. 


Office-bearers  of  Church  at  Ephesus, 
50;  at  Magnesia,  59;  at  Phila- 
delphia, 85. 

Onesimus,  bishop  of  Ephesus,  49. 

Order  in  the  Church,  16,  17,  90. 

Papias,  fragments  of,  151. 

Patience,  35. 

Paul  and  Peter,  martyrdom  of,  11, 

Peace,  10;  of  universe,  10;  of  Church, 
19. 

Philadelphians,  Epistle  of  Ignatius 
to  them,  consisting  chiefly  of 
exhortations  to  unity,  79,  85. 

Philippians,  Epistle  of  Polycarp  to 
them,  consisting  of  commenda- 
tions of  them,  and  exhortations 
to  Christian  duties,  33-36. 
Spurious  Epistle  of  Ignatius  to 
them,  wherein  he  declares  the 
unity  of  the  Godhead,  also  facts 
in  the  history  of  Christ ;  shows 
the  malignity,  folly,  inconsis- 
tency, and  ignorance  of  Satan, 
and  concludes  with  exhortations, 
116-119. 

Phoenix,  the,  12. 

Polybius,  bishop  of  Tralles,  66,  67. 

Polycarp.  Introductory  notice,  31, 
his  Epistle,  33;  his  humility,  33; 
his  praise  of  Paul,  35  ;  he  is  be- 
trayed, 40 ;  he  refuses  to  revile 
Christ,  41  ;  confesses  Christ,  41 ; 
his  last  prayer,  42 ;  in  the  fire, 
42  ;  his  body  burned,  43. 
mentioned  by  Ignatius,  58,  92 ; 
Epistle  of  Ignatius  to  him,  con- 
sisting of  counsels  as  to  his 
work,  93-96;  Syriac  version  of 
the  same,  99. 

Prayer,  34,  53,  82. 

Prayers  requested,  58,  65,  82. 

Presbyters,  duties  of,  17,  34,  72. 

Presbytery,  submission  to,  50,  51,  67, 
89;  its  function,  69. 

Priestlv  office,  contention  regarding, 
16',  17,  18. 

Prophets,  the,  speak  of  Christ,  140; 
to  be  esteemed,  82. 

Purification,  138,  142. 

Purity  of  heart,  12. 
of  conduct,  95. 

Quintus  the  apostate,  40. 

Rahab,  her  example,  8. 

Red  heifer,  142. 

Repentance,  7,  53,  147- 

Reprobate  men,  various   classes   of, 

149. 
Resurrection,  Christ's,  n,  12,  33,  70, 

87. 
our,  n,  12,  34. 
Revelation,  inspiration  of  the,  155. 
Righteous,  the,  their   sufferings,  17, 

iS;   we  should  cleave  to  them, 

40. 
Romans,    Epistle    of     Ignatius     to, 

wherein  he  expresses  his  desire 

for  martyrdom,  and  his  reasons 

for  the  same,  73,  78. 
Syriac  version  of  the  same,  103-104. 
Sabbath,  the  true,  146;   how  to   be 

kept,  63. 
Sacrifices,  Jewish,  abolished,  137. 
Sadness,  20. 


THE    APOSTOLIC    FATHERS  :     INDEX    OF    SUBJECTS. 


58: 


Saints,  examples  of,  7,  9,  10. 
their  reward,  8,  14. 

Salutations  to  Churches,  etc.,  5,  33, 
39,  65,  72,  73,  77,  85,  91,  96,  104, 
109,  112,  114,  119,  123,  137,  149. 

Salvation,  14,  28,  55,  59,  82,  139. 

Samuel,  60,  121. 

Satan,  his  malignity,  folly,  inconsis- 
tency, ignorance,  57,  102,  117, 
118,  13S,  14S. 

Schismatics,  how  to  be  dealt  with, 
20,  80. 

Sedition    in   Church   of   Corinth,  8, 
20. 
to  be  avoided,  11. 

Self-conceit  condemned,  15. 

Self-restraint  enjoined,  94. 

Sheep  and  shepherd,  6,  So,  84,  no, 
120,  140,  147. 

Silence  (Si^v),  62. 

Sinners,  149. 

Sins  confessed,  19,  55,  149. 

Slaves,  duty  of,  94,  95,  99,  114. 

Smyrnasans,  Ej^istle  of  Ignatius  to, 
86-92 ;  wherein  he  states  inci- 
dents in  the  history  of  Christ, 
87  ;  gives  views  of  early  here- 
tics, 88,  and  enjoins  submission 
to  their  bishop,  89,  90. 

Strife,  its  effects,  5,  6,  17. 

Submission  to  Christ,  90. 
to  one  another,  15. 


of  authors  of  sedition,  11. 
Sufferings  of  Christ,  76.     See  Christ. 

of  men,  6,  39,  129. 
Superstitions,  of  Jews,  26. 
Swine  not  allowed  as  food  to  Israel, 
143- 

Tarsians,  spurious  Epistle  of  Igna- 
tius to,  wherein  he  speaks  of 
his  sufferings,  the  true  doctrine 
concerning  Christ  as  against  pre- 
vailing errors,  and  exhorts  to 
duties,  108-109. 

Teachers,  false,  11,  52,  53,  56,  89. 
fate  of  such,  56. 

Temple,  Jewish  view  of,  147. 
the  true,  147. 

Temptation,  34,  55. 

Testament  given  to  Moses  and  to 
us,  84,  146. 

Thoughts,  silent,  55. 

Tower,  Jewish  Church  compared  to, 
147. 

Traditions,  Jewish,  15. 

Trallians,  Epistle  of  Ignatius  to,  66- 
72  ;  wherein  he  commends  them, 
and  exhorts  them  to  be  subject 
to  their  spiritual  rulers,  67 ; 
warns  them  against  heretics,  68 
-71;  shows  the  reality  of  the 
history  given  us  of  Christ,  70, 
71- 


Trees,  the  similitude  of,  30,  144. 
Tribulation,  patience  in,  35. 

Unbelievers,  88. 

Unity,  exhortations  to,  50,  51,  57,  62, 

64,  72,  80,  81,  90. 
Unity  of  Godhead,  116. 

Valens  the  presbyter,  35. 

Vice  forsaken  and  virtue  followed, 
34.  35.  148. 

Vine,  153. 

Virgins  exhorted,  34,  81,  100. 

Virgin  Mary,  57,  71  ;  spurious  letter 
of  Ignatius  to  her,  and  her  re- 
ply, 126. 

Vision  seen  by  Polycarp,  40. 

Water  of  baptism  prefigured  in  Old 

Testament,  144. 
Way,  the,  of  light,  148. 

of  darkness,  149. 
Widows,  34,  82,  94. 
Wives,  duties  of,  34,  81,  95,  100. 
Works,  good,  13,  14,  95. 

evil,  149. 
World,  relations  of  Christians  to,  27. 

its   state   before  Christ's   coming, 
28. 
Worship  of  God,  55,  62,  8i. 

Youthful  piety,  60. 


THE   APOSTOLIC    FATHERS. 


INDEX  OF  TEXTS. 


Gen.  i.  26.     .    . 

1 

4.  140 

Num.  xvi.  I,  31 

i.  26,  27,     14 

no,  140 

xvi.  33     . 

i.  28.     .     14 

140,  141 

XVll.       .       . 

ii.  2  .     .     . 

.     146 

xviii.  27   . 

ii.  23     .     . 

6 

xxi.  6-9   . 

iii.  19    .     . 

62 

Deut.  iv.  I     .    . 

iv.  3-8  .     . 

6 

v.  12    .    . 

V.  I   .     .      . 

no 

vi.  5     .     . 

V.  24      .     . 

7 

ix.  12    .     19 

vii.   .     .     . 

7 

X.  16    .     . 

ix.6.     .     . 

no 

xiii.  6,  8  . 

xii.  1-3.     . 

7 

xiv.      .     . 

xiii.  14-16. 

7 

xxvii.  15  . 

xiv.  14  .     . 

143 

xxxii.  8,  9 

XV.  5,  6      . 

7 

xxxii.  15  . 

XV.  6     .     . 

146 

Josh.  ii.     .     .     . 

xvii.  5  .     . 

146 

I  Sam.  iii.  i  .     . 

xvii.  26,  27 

143 

viii.  7     . 

xviii.  27     . 

9,64 

xiii.  II   . 

xix.  24  .     . 

8,110 

xviii.  18 

xxi.  22  .     . 

8 

2  Sam.  vii.  18    . 

xxii.  17.     . 

13 

xviii.  14 

XXV.  21,  23 

145 

XX.  22     . 

xxvii.  41    . 

6 

I  Kings  iii.  16   . 

xxviii.  4     . 

13 

xviii.  8. 

xxviii.  14  . 

63 

2  Kings  xxii.,  xxiii 

xxxvii.  .     . 

6 

I  Chron.  xvii.  16 

xlviii.  II    . 

145 

2  Chron.  xx.  7  . 

xlviii.  18,  19 

145 

xxvi.  20 

xlix.  10 

85 

x.xxi.  14 

Ex.  ii.  14  .     .     . 

6 

Esther  vii.,  viii. 

iii.  II      .     . 

10 

Job  i.  I     ... 

iv.  10      .     . 

TO,  64 

iv.  16-21     . 

xiv.    .     .     . 

19 

V.  1-5     .     . 

xvi.  8      .     . 

60 

V.  17-2  6    . 

xvii.  14  .     . 

145 

xi.  2,  3   .     . 

XX.  8 .     .     . 

146 

XIV.  4,  5.     . 

xxiv.  18  .     . 

146 

XV.  15     .     . 

xxxi.  18  .     . 

139,  146 

xix.  25,  26  . 

xxxii.7, 9    .  ig 

,139.146 

XXX.  19  .     . 

xxxii.  7  .     . 

.     146 

xxxi.  13,  15 

xxxii.  32 

19 

xxxii.  8,  9  . 

xxxiii.  I  .     . 

140 

xxxviii.  II  . 

xxxiv.  28     . 

139 

Ps.  i.  I       ... 

Lev.  xi.     .     .     . 

143 

!:3-6.    .    . 

XX.  24    .     . 

140 

n.  7,  8     .     . 

Num.  xii.  3   .     . 

54.64 

ii.  II  .     .     . 

xii.  7    .     . 

10 

iii.  6    .     .     . 

xii.  10  .     . 

16 

iv.  5   .     .    . 

xii.  14,  15 

6 

vi.  5    .     .     . 

xvi.      .     . 

19 

VI.  12 .     .     , 

PAGE 

60 

6 

16 

13 

87,  145 

1 43 
146 

89 

139,  146 

142 

80 

143 

145 

13 

5.56 

8 

60 

60 

60 

82 

82 

60 

60 

60 

6 

60 

64 

7 
60 

13 
20 

9 
15 
15 

20 

13 
10 

15 
12 
64 
81 
60 
10 

143 

144 

15 
33 
12 

35 
90 

63 


Ps.  vii.  4  . 

xii.3-5 

xviii.  25, 

xviii.  44 

xix.  1-3 

xxii.  6-8 

xxii.  17, 

xxii.  21 

xxii.  23 

xxiv.  I 

xxviii.  7 

xxxi.  18 

xxxii.  I,  2 

xxxii.  10. 

xxxiv.  11-13 

xxxiv.  11-17 

xxxvii.  35-37 

xii.  10 

xiii.  2 . 

1.  14,  IS 

1.  16-23 

Ii.  1-17 

Ii.  12  . 

Ii.  17  . 

Ii.  19  . 

Ixii.  4. 

Ixix.  31,  32 

Ixxviii.  36,  37 

l.xxxii.  8  . 

Ixxxv.  9  . 

Ixxxix.  21 

xc.  4  .     . 

civ.  4  .     . 

ex.  I    .     . 

cxvi.  12  . 

cxviii.  12 

cxviii.  18 

cxviii.  19,  20 

cxviii.  22,  24 

cxix.  I     : 

cxi.x.  21  . 

cxix.  83  . 

cxix.  120 

cxxx.  3    . 

cxxxi.  2  . 

cxxxix.  7-10 

cxxxix.  15 

cxli.  5 
Prov.  i.  6  .     . 
i.  17     . 
i-  23,  31 


PAGE 

54 

9.63 

17 

142 

12 

9 
140 
140 
141 

19 
12 

9 

19 

II 

142 

II 

8 

71 
141 

19 
14 
10 
82 
19 

138 
9 
19 
9 
71 
69 
10 

146 

15 

5.  145 

77 

140 
20 
18 

140 

53 
80 
10 
140 
63 
54 
12 

15 

20 

140 

139 
20 


Prov.  ii.  21,  22  .     . 

8 

iii.  12  .     .     . 

20 

iii.  34  .     .     . 

13.  51 

vii.  3    .     .     . 

5 

IX.  I      ... 

•      87 

X.  25    .     .     . 

•      52 

xi.3     .     .     . 

•      52 

xviii.  9      .     . 

.      69 

xviii.  17   .     . 

.      64 

XX.  27  .     .     . 

II 

xxii.  29    .     . 

52 

xxiii.  24    .     . 

81 

xxiv.  21    .     . 

.      90 

xxvii.  2    .     . 

•      ^5 

Song  of  Sol.  i.  3,  4 

•      56 

ii.  15 

.      80 

Isa.  i.  2,  10    ,     .     . 

.       »42 

i.  6-9      .     .     . 

.     140 

i.  11-14  .     .     . 

•     138 

i.  13  .     .    .     . 

•     147 

1.  16,  18,  20     . 

7 

iii.  9  .     .     .     . 

.     140 

V 

.     147 

V.  21  .     .     .     . 

139 

V.  26  .      .      .      . 

.      86 

vi.  3  .     .     .     . 

•      14 

vii.  14     .     .     . 

57 

viii.  14   .     .     . 

140 

xvi.  I,  2.     .     . 

144 

xxvi.  20 .     .     . 

18 

xxviii.  16    .     . 

140 

xxix.  13.     .     . 

9 

xxxiii.  13    .     . 

142 

xxxiii.  16-18   . 

144 

XXXV.  4  .     .     . 

62 

xl.  10      .     .     . 

14 

xl.  12      ... 

147 

xl.  13      .     .     . 

140 

xii.  8.     .     .     . 

7.63 

xiii.  6,  7      .     . 

146 

xliii.  26  .     .     . 

64 

xiv.  I      .     .     . 

145 

xiv.  2,  3       .     . 

144 

xlix.  6     .     .     . 

146 

xlix.  17  ...    . 

147 

xlix.  22  .     .     . 

86 

].  6-9      .     .     .     . 

140 

Iii:  5 

35 

1111.5,7.     .     .     . 

139 

liii.  8.     .     .     . 

140 

Ivi.  10    ...    . 

£2 

THE   APOSTOLIC   FATHERS:     INDEX   OF   TEXTS. 


585 


PACE 

PAGE 

PACE 

PACE 

Isa.  Iviii.  4,  5     .     . 

•        138 

Matt.  xii.  33  ...     .       55 

Acts  ii.  24      .    .    . 

•      33 

2  Cor.  X.  17  ...    .        8 

Iviii.  6    .     .     . 

.          84 

xii.  40  .     . 

70 

V.  41      ,    .    . 

•      35 

xii.  7  . 

. 

148 

Iviii.  6-10  .     . 

.        138 

XV.  8    ..     . 

9 

ix.  15     .    .    . 

•      55 

Gal.  i.  I    .    . 

36.80 

Ix.  17      .     .     . 

.           16 

XV.  13  .     . 

71 

xi.  26    .     .     . 

.      63 

ii.  2  .    . 

35 

Ixi.  I,  2  .     .     . 

.        146 

xvi.  26.     . 

7^ 

xiii.  48  .     .     . 

•      63 

ii.  20     . 

77 

Ixii.  2,  12    .     . 

•           63 

xviii.  6 

18 

xiv.  22  .     .     . 

,     142 

iii.  28     . 

81 

Ixii.  II    .     .     . 

14,90 

xviii.  19    . 

51 

xvii.  30 .     .     . 

.      28 

iv.4.     . 

28 

Ixiv.  I     .     .     . 

.        147 

xi.x.  12.     . 

89 

xvii.  31  .     .     . 

•      Zl, 

iv.  9 .     . 

59 

Ixv.  2      .     .     . 

•     145 

xix.  17  .     . 

28 

XX.  35   •    •    • 

5 

iv.  10     . 

26 

Ixvi.  I     .     .    • 

•     147 

XX.  16  .     . 

13 

9,140 

xxi.  14  .     .     . 

.      40 

iv.  26    . 

33 

Ixvi.  2     .     .   8 

69,  148 

XX.  22  .     . 

42 

xxvi.  14     .     . 

.      84 

vi.  7.     . 

34 

Jer.  i.  7     .     .    .    . 

.      60 

XX.  28   .      . 

34 

Rom.  i.  3  .     .    .    . 

.      86 

Eph.  i.  I   .     . 

53 

ii.  12,  13     .    . 

•     144 

xxii.  14 

139 

i.  32     .    .    . 

.      14 

ii.  2  , 

83,89 

iv.  3  .     .     .    . 

.     142 

xxii.  40     . 

89 

11.4.    .    .    . 

•      54 

ii.  4  • 

69 

iv.4  .     .    .    . 

.     142 

xxii.  43-4  = 

• 

145 

ii.6.    .    .    . 

.      64 

ii.  8,  9 

33 

vii.  2 .     .     .     . 

.     142 

x.xiii.  35    . 

55 

iii.  21-26  .    . 

.      28 

ii.  21 

141 

vii.  22     .     .     . 

.    138 

xxiv.  25    . 

51 

iv.3     .    .    . 

7.  146 

iv.4 

52 

viii.  4     .     .     . 

•      54 

xxiv.  35    . 

12 

V.  18     .     .     . 

•     '3^ 

iv.  4-6 

17,52 

ix.  23,  24    .     . 

8 

x.\vi.  24    . 

18 

V.  20    .     .     . 

.      28 

iv.  5 

81 

ix.  25,  26    .     . 

.     142 

xxvi.  39    . 

42 

viii.  II  .     .     . 

•      ?3 

IV.  20 

6 

XV.  19     .     .     . 

•      54 

xxvi.  41    . 

35 

viii.  17  .     .     . 

.      88 

iv.  26 

35 

xvii.  24,  25 

.     146 

xxvi.  55    . 

40 

viii.  29,  30     . 

.     148 

V.  I,  2 

49 

xxiii.  15      .     . 

.      80 

xxvii.  52  . 

62,  70 

viii.  32  .     . 

.      69 

V.  21 

S 

xxv 

•     147 

xxviii.  19  . 

85 

ix.  5     .     .     . 

•       13 

v.  22 

81 

Ezek.  xi.  19  .    .     . 

.     141 

Mark  ii.  17    .     . 

139 

X.  10    .    . 

•      55 

V.  25 

95 

xviii.  23,  32. 

•      85 

vii.  6  .     . 

9 

xii.  5    .    . 

•      17 

VI.  4 

81 

xviii.  30  .     . 

•        1 

ix.  42  .     . 

18 

xn. 17  .     . 

•      3< 

vi.  9 

148 

xxxiii.  II 

•7,85 

X.  38    .     . 

42 

xiii.  1-7    . 

•      41 

vi.  II 

34 

xxxvi.  26 

.     141 

xiv.  38      . 

35 

xiv.  10-12 

•      34 

vi.  12 

55 

xlvii.  12  .     . 

•     144 

Luke  i.  6  .     .     . 

79 

XV.  15, 16. 

.       16 

vi.  14 

33 

Dan.  ii.  44     .     . 

.      61 

V.  32    . 

139 

xvi.  3,  4    . 

20 

vi.  16 

55 

iii.  20    .     .     . 

•      17 

vi.  20,  36, 

37, 

38; 

33 

I  Cor.  i.  10   .     . 

50,68 

Phil.  i.  4  . 

lOI 

vi.  16    .     .     . 

•      17 

vi.  30  . 

148 

i.  18,  20,  25 

■0  f 

i.  5  . 

33.35 

vii.  7,  8     .     . 

•     138 

vi.  36-38  . 

8,33 

i.  31    .     . 

.8,67 

i.  27 

34 

vii.  10  .     .     . 

•      14 

vi.  46  . 

61 

ii.  8    .    . 

•      71 

ii.  2. 

v> 

vii.  14,  27 . 

.      61 

viii.  5  . 

12 

ii.  9    .    . 

14,39 

ii.  3. 

84 

vii.  24  .     .     . 

.     138 

X.  27     . 

55 

iii.  13.    . 

.       18 

ii.  10 

33 

ix.  24-27  .     . 

138,  147 

xvi.  15 

64 

iii.  16.     . 

.      84 

ii.  16 

35 

xiii.  52 .     .     . 

.      60 

xvii.  2  . 

18 

iv.  4   .     . 

•      75 

ii.  25 

.      82 

Hos.  V.  I  .     .     . 

.     196 

xvii.  10 

64 

iv.  13 .     . 

.     52,56 

ii.  30 

20 

Jon.  iii 

7 

xviii.  13 

64 

iv.  18  .     . 

.    .      56 

iii.  10 

54 

Habalv.  ii.  3.     . 

II 

xxii.  31 

89 

iv.  20 .     . 

•      55 

iii.  18 

71 

ii.  II      . 

•     144 

xxii.  32 

89 

V.  7     .     . 

•      ^^ 

iii.  18, 

9 

.      63 

Zeph.  iii.  19  .     . 

.     144 

xxiii.  34 

54 

V.  II   .      . 

.      80 

iii.  20 

•      27 

Hag.  ii.  10    .     . 

•     147 

xxiv.  39 

87 

vi.  2   .     . 

•    •      35 

iv.  13 

88 

Zech.  iii.  i     .     . 

.      89 

John  i.  i#.     . 

5-> 

70,87 

vi.  9,  10  . 

•     34,  56 

iv.  15 

.      18 

viii.  17  .     • 

.     138 

i.i8.     . 

82 

vi.  14 

•     •      33 

Col.  i.  15  . 

57,87 

xii.  10  .     . 

70,  87 

ii.  19     . 

87 

vi.  19.     . 

56,84 

i.  16. 

•     145 

xiii.  7    .     . 

.     140 

iii.  8 

■      83 

vii.  22     . 

.      Si 

i.  iS  . 

II 

Mai.  iii.  i,  2  .     . 

11,27 

iii.  14    . 

87 

viii.  I  .     . 

30 
.    .      84 

i.  23. 

•      54 

Matt.  i.  23     .     . 

•       57 

iii.  14-18 

145 

X.  4     .     . 

^,  ^-  -5.- 

•      57 

iii.  9    .     . 

.      63 

iii.  36    . 

51 

X.  13  .     . 

•    .      59 

I  Thess.  IV.  5 

.      80 

iii.  15  .     . 

.      86 

iv.  14    . 

.      76 

X.  26,  28 

.    .      19 

V.  12, 

■3 

II 

V.  3,  10    . 

•      33 

V.  30     . 

62 

X.  31  .    . 

•    •      95 

V.  17 

34,93 

V.  4     •     • 

•      54 

v.  46     . 

62 

XI.   I     .       . 

.    .      50 

V.  22 

35 

V.  19   .    . 

•      55 

vii.  38  . 

•      11 

xii.  12     . 

.    .      15 

2  Thess.  iii.  10 

.      62 

V.  21    .     . 

•     139 

viii.  29 . 

•      50 

xii.  26 

•    •      35 

iii.  15 

•      |5 

V.  42    .     . 

.    .     148 

viii.  44 . 

.      82 

xiii.  4 

.    .      18 

I  Tim.  i.  I     . 

.      64 

V.  44   .     . 

•    .      36 

viii.  46. 

.      70 

XV.  8,  9  . 

•    .      11 

i-3    • 

•      94 

V.  45.  48  . 

.      80 

viii.  56,  58 

.      62 

XV.  20     . 

.    .      II 

1.  4    . 

57.62 

vi.  10  .     . 

.      40 

X.  9,  II 

.      84 

XV.  32      . 

•    •      75 

i.  5    . 

•      55 

vi.  12,  14 

•     1>Z^  34 

xi.  25,  26, 

42 

.      71 

xvi.  I,  2  . 

.    .      16 

1.  14  . 

•      55 

vi.  12-15 

.     .        8 

xii.  7     . 

•      56 

xvi.  18    . 

.    .      50 

ii.  2   . 

vi.  13  .     . 

•    •      35 

xii.  32  . 

53.  87 

2  Cor.  i.  21    .     . 

.    .        6 

ii.  4  . 

.      80 

vi.  14  .     . 

.    .      69 

xiii.  34 . 

.      89 

ii.  17  .    . 

.    .      68 

ii.6   . 

.      69 

vi.  25  .     . 

.    .      28 

xiv.  6    . 

53.84 

iv.  12.     . 

•    •      27 

iii.  8  . 

•      34 

vii.  I,  2    . 

•     •      33 

xiv.  24 . 

•      53 

iv.  14.     . 

•    •      33 

iii.  16 

•      29 

vii.  2   .     . 

•     -8,33 

XV.  19  . 

•       74 

iv.  18.     . 

.    .      74 

iv.  10 

/='g 

vii.  15 

51,  80 

xvi.  13,  14 

•       53 

v.  10  .     . 

.     .      34 

iv.  12 

vii.  25 .     . 

•     •      79 

xvii.  4,  6   . 

•       53 

V.  17  .     . 

.   62,  140 

V.  21  . 

II 
.      69 

viii.  17 

•    •      93 

xvii.  II,  12 

•       51 

vi.  9,  10  . 

•     •      27 

vi.  I  . 

ix.  13  .     . 

•    •     139 

xvii.  II,  14, 

6 

•      27 

vi.  14,  16 

.     .      56 

vi.  3  . 

.      94 

x.  16    .     . 

•     •      94 

xvii.  31 

.      89 

viii.  iS    . 

.     .       56 

vi.  7,  10 

•      34 

X.  23    .     . 

.     .      40 

XX.  27,  28  . 

.      87 

viii.  31    . 

.     .       34 

2  Tim.  i.  6     . 

.  49 
.      84 

X.  41    .     . 

•     •      90 

i.  II.     . 

.      87 

X.3    .     . 

.     .       27 

i.  10 

586 

THE   APOSTOLIC 

FATHERS:     INDEX 

OF 

TEXTS. 

PAGE 

PAGE 

PAGE 

PAGE 

2  Tim.  i.  i6  .     .     .     .       50 

Heb.  iii.  2     .     .     .     .       10 

Jas.  iv.  6  .    .    .    . 

13.51 

2  Pet.  ii.  6-9     .    .    .        8 

i.  18  . 

91 

iii.  5 

] 

6,  146 

V.  20 .     . 

.           18 

iii-  3.  4 

II 

ii.  12. 

34 

VI.   lb 

12 

I  Pet.  i.  8      . 

•      33 

iii.  8  . 

146 

ii.  24,  25 

54 

X.   12,  I 

3 

.      70 

i.  13,  21 

•      33 

iii.  9 

85 

ii.  26. 

80 

X.  29 

.      90 

ii.  5    . 

•      53 

r    ,      ".'.-.^5 

33 

iii.  4  . 

P 

^■37 

II 

11.9    . 

53.81 

I  John  in.  7 

55 

iii.  6  . 

80 

XI.  5 

7 

ii.  II  . 

34.27 

iv.  3 

34 

iv.  I  . 

64 

XI.  17 

8 

ii.  12  . 

•      35 

IV.  9 

35 

iv.  21 

21 

xi.  31 

8 

ii.  17,  21, 

24 

•  5.35 

Jude  3 .     . 

34 

Tit.  i.  2     .     . 

12 

xi-37 

•        9 

ii.  23  . 

•      54 

Rev.  i.  7  . 

87 

i.  10  .     . 

68 

xii.  I 

10 

iii.  9,  22 

•      33 

V.  9. 

30 

ii.  5    .    . 

69 

xii.  6 

20 

iii.  18. 

•      43 

xix.  7 

30 

ii.  14.     . 

20,81 

xiii.  17 

11,66 

iii.  20 . 

7 

XX.  5 

•      30 

iii.  I  .     . 

5.41 

Jas.  i.  8    , 

I,  148 

iv.  7    . 

34.54 

xxii.  12 

14 

iii.  13     . 

77 

i.  16  . 

.      56 

iv.  8   . 

.      18 

Pliilem.  8,  9  . 

50 

ii.  21 . 

.      13 

iv.  16. 

•      35 

Heb.  i.  3,  4,  5,  7,  13 

15 

ii.  23. 

.7.63 

Y:  5    •    5.  13. 

35.51 

ii.  12    . 

141 

IV.  I  . 

.      17 

u.  5    . 

• 

7 

JUSTIN    MARTYR. 


INDEX  OF  SUBJECTS. 


Adrian,  Emperor,  his  Epistle  in  be- 
half of  the  Christians,  i86. 

Advents  of  Christ,  210,  221,  253-254. 

yKschykis  on  the  unity  of  God,  290. 

Amen,  1S6. 

Anak)gics,  heathen,  to  Christ's  doc- 
trine, 169. 
to  Christ's  history,  170. 
to  the  Sonship  of  Christ,  170. 

Anaximander  and  Anaximenes,  274. 

Angels,  how  they  transgressed,  190, 
238  ;  their  freedom,  250,  269, 301 ; 
who  taught  them,  164. 

Antoninus,  Emperor,  Epistle  in  be- 
half of  the  Christians,  186. 

Apostles,  175,  179. 

Archelaus,  the  Athenian,  274. 

Argument,  the,  of  Justin's  Apology 
stated,  170. 

Aristotle,  opinions  of,  275. 

Atheism,  164. 

Aurelius,  1S7. 

Baptism,  Christian,  183,  201,  216. 

its  imitation  by  demons,  183. 
Birds,  the  two,  in  Lev.  xiv.,  301. 

Chariton,  examination  of,  by  the  Pre- 
fect Rusticus,  305. 
Chastity,  167. 
Children,  exposed,  172. 
Christ  Jesus,  17b,  177,  190,  219,  236- 
238,  253,  265,  301. 

shown  to  be  God,  from  His  appear- 
ances to  Abraham,  222-225;  o^" 
jection  met,  that  He  ate,  225 ; 
from  visions  to  Jacob,  225  ;  from 
His  interviews  with  Moses,  226; 
from  the  testimony  of  Proverbs, 
22S. 

called  the  Lord  of  Hosts,  212,  241, 
301. 

distinguished  from  the  Father,  264. 

called  the  Word,  164,  166,  170, 
174,  192,  263-264. 

the  Son  of  God,  164,  166,  170,  17S, 
1S2,  190,  216,  219,  250,  257,  258, 
263. 

His  humanity,  170,  174,  179,  193, 
2r6,  219,  228,  231,  241,  301. 

His  early  history,  237-238,  250. 


Christ  Jesus,  crucified,  166,  173,  174, 
179,  222,  247-251. 

His  work,  179. 

blood  of,  173,  200,  222,  228. 

His  cross,  symbols  of,  181,  242- 
244,  247. 

the  curse  He  endured,  246-248. 

His  advent  foretold,  173,  175, 
260. 

His  appearances  before  His  com- 
ing in  the  flesh,  262-263. 

His  titles  in  Scripture,  190,  262. 

His  first  and  second  coming,  209, 
210,  221,  253-254. 

testimony  of  Scripture  regarding 
Him:  of  Moses,  173,  221,  223, 
236;  of  Uavid,  175,  176,  211,  212, 
213,  229,  235,  240,  241,  24S,  252  ; 
of  Isaiah,  174,  179,  200,  236-237, 
241;  of  Micah,  174;  of  Zepha- 
niah,  175;  of  Zechariah,  221. 

His  teaching,  167,  16S,  246. 

the  Holy  Spirit  received  by  Him, 

243- 
figures  of:   Joshua,  255-258,  265; 

Noah,    268-269;    Mosaic    laws, 

214-216. 
called  Jacob,  Israel,  and  Son  of 

man,  248,  262. 
His   reign   and  majesty,  176,  178, 

179,  209,  236,  267. 
not  a  magician,  172. 
compared  to  Socrates,  191. 
His  resurrection  252-253,  29S. 
His   rejection   by  the   Jews,    175, 

179,  253,  267. 
of  faith  in,  191,  199,  257,  260. 
salvation  alone  in,  207,  216-217. 
Christians,  Apologies  for,  by  Justin 

Martyr,  164-193. 
their  treatment  at  the  hands  of  the 

heathen  world,  170, 182,  18S,  191, 

253-254- 
testimonies  of  Roman  emperors  as 

to,  1S6-187. 
accused  of  atheism,  164. 
inquiry  into  charges  against  them 

demanded,  163-165. 
charges    refuted ;    shown    they   do 

not  worship  idols,  169,  171. 
worship  God,  164,  165. 


Christians,  their  moral  life,  165-166, 
172,  1S9,  192. 

their  worship,  185. 

their  treatment  at  the  hands  of  the 
Jews,  203,  214,  246-247,  256. 

blamed  for  not  observing  the  law, 
199,  203;  for  not  submitting  to 
be  circumcised,  206,  20S,  256. 

have  the  true  righteousness,  209. 

shown  to  be  called  like  Abraham, 
258;  promised  as  seed  to  the 
patriarchs,  259;  are  the  true 
Israel  261,  267  ;  are  the  sons  of 
God,  261 
Church,  Jacob's  marriage  a  figure  of, 

266-267. 
Circumcision,  202,  203,  206,  208,  245, 

256- 
Continence  of  Christians,  172. 
Corruption,  301. 
Crescens,  his  prejudices,  189. 
Cross,  symbols  of  the,  181,  242,  244, 

247. 
Curse,  the,  246-248, 

Death,  165,  192. 

Deeds,  evil,  their  i^unishment,  '65 ; 
their  detection,  166. 

Demons,  167,  190,  192 ;  their  imita- 
tion of  divine  things,  181,  182, 
183-184;  cause  persecution,  182. 

Devil  as  a  roaring  lion  against  Christ, 

251- 
why  plots  agamst  us,  300. 
Devils,  181,  182,  184,  185,  238. 

distort  the  truth,  233,  234. 
Dialogue  of  Justyn  Martyr  with  Try- 

pho  the  Jew,  194-270. 
Divinations,  166-169. 
Dream-senders,  168-169. 

Elijah,  219. 

Emperors,     Roman,     testimony    to 

Christians,  186-1S7. 
Epicurus,  opinions  of,  192-193,  274- 

Eucharist,  185. 

Euripides,  on  future  judgment,  291 : 
on  false  gods,  292,  293. 

Fables,  heathen,  233. 
587 


588 


JUSTIN   MARTYR:     INDEX   OF   SUBJECTS. 


Faith  in  Christ,  191,  199,  257,  260. 
Fasting,  202. 
Fate,  177-178. 

Forgiveness  of  sin,  200,  217. 
Foreknowledge  of  God,  178. 
Forerunner  of  Christ,  220-221. 
Free-will    in   man   and  angels,  249- 
250,  270,  301. 

Gentiles,    180;    conversion   of,    253, 

260,  264,  265. 
Goats,  301. 

God,  164-166,  172,  177-178,  190,  197, 
198,  199,  200,  300. 

His  care  for  men,  172. 

how  He  appeared  to  Moses,  184. 

how  known,  246-247. 

not  give  His  glory  to  another, 
230. 

His  righteousness,  245-246. 

what  He  decreed  concerning 
Christ,  250. 

His  namelessness,  281. 

rejected  by  the  Jews,  262-263. 

His  unity  and  sole  government, 
treatise  by  Justin  Martyr  on, 
290-293. 

testimonies  to  unity  from  Greek 
poets:  yEschylus,  290;  Sopho- 
cles, 290;  Philemon  and  Or- 
pheus, 290. 

opinions   of    Greek    philosophers 
as  to,  274-275. 
Gods,  false,  171,  181,  233. 

Greeks,  Justin's  Discourse  to,  271- 
274;  wherein  he  justifies  his  de- 
parture from  Greek  customs, 
271-272;  exposes  the  Greek  the- 
ogony,  271  ;  follies  of  Greek 
mythology,  272  ;  the  shameless 
practices  of  the  Greeks,  274 ; 
calls  upon  them  to  study  the 
divine  word,  272. 

Justin's  Hortatory  Address  to, 
273-2S9;  wherein  he  shows  that 
their  poets  are  unfit  to  be  reli- 
gious teachers,  273-274. 

opinions  of  their  philosophers,  as 
Thales,  274 ;  of  Pythagoras  and 
Epicurus,  274-275;  of  Plato  and 
Aristotle,  275-276. 

what  their  philosophers  and  poets 
learned  from  Moses'  writings, 
276,  277,  278. 

Happiness,  196. 

Hell,  170. 

Heraclitus  and  Hippasus,  274. 

Hercules,  192. 

Human  doctrine,  182,  219. 

Homer,  passages  from,  showing  his 
views  as  to  his  gods,  273-274; 
his  testimony  to  monotheism, 
280;  his  obligations  to  the  sacred 
writer,  282-283;  his  knowledge 
of  man's  origin,  286. 

Hystaspes,  169. 

Idols,  165,  T71. 
Images,  287. 

Immorality  of  the  heathen,  171,  272. 
Israel  applied  to  Christ,  264;  He  is 
King  of,  267. 

Jacob,  Leah  and  Rachel  figures  of 
the  Church,  266. 


Jews,  their  treatment  of  Christ,  175- 
179.  253. 

treatment  of  Christians,  175,  203, 
214,  247. 

blame  the  Christians  for  not  ob- 
serving the  law,  199. 

they  violate  the  eternal,  and  inter- 
pret that  of  Moses,  200. 

why  circumcision  was  given,  202. 

why  the  law  was  given  them,  203. 

why  the  choice  of  meats,  204. 

the  Sabbaths  instituted,  and  sacri- 
fices and  oblations,  205. 

the  injury  to  God  from  their  opin- 
ion of  the  law,  206. 

they  boast  in  vain  that  they  are  the 
sons  of  Abraham,  206,  269. 

in  disputations,  256. 

how  they  treat  Scriptures,  176,  232. 

their  interpretations,  261. 

their  circumcision  differs  from  the 
Christian,  256. 

their  hardheartedness,  266. 

salvation  for  them  only  in  Christ, 
207,  216-217. 

rejecting  Christ,  they  reject  God, 
267-268. 

e-xhorted   to   repent   and   be   con- 
verted, 25S,  268. 
John  the  Baptist,  220-221. 
Jonah,  the  sign  of,  252. 
Joshua,  a  figure  of  Christ,  255,  265- 

266. 
Judea,  its  desolations  foretold,  178. 
Judge,  the,  180. 
Judgment,     future,     testimonies     of 

Greek  writers  to,  291. 
Jupiter,  164,  170,  192. 
Justice    demanded     for    Christians, 

163-164. 
Justin    Martyr,    introductory    notice 
of,  159-161. 

his  First  Apology  for  Christians, 
163-1S7. 

his  Second  Apology,  188-193. 

his  Dialogue  with  Trypho  a  Jew, 
194-270;  he  studies  philosophy, 
195;  his  conversion,  195;  his 
arguments  in  favor  of  Chris- 
tianity as  against  Judaism,  194- 
270. 

his  Discourse  to  the  Greeks,  271- 
272. 

his  Hortatory  Address  to  the 
Greeks,  273-289;  spurious,  289. 

on  the  Sole  Government  of  God, 
290-293. 

on  the  Resurrection,  294-299. 

fragments  from  his  lost  writings, 
30 1 -302.  _ 

he  is  examined  and  condemned  by 
the  Prefect  Rusticus,  305. 

Kingdom,  Christians  look  for,  166. 
Knowledge,  196. 

Lamb,  a  type  of  Christ,  214. 

Law,  the,  199,  200,  203,  214-216. 

Life,  198. 

Lord's  Day,  186. 

Lucius,  the  philosopher,  163. 

Magi,  237-238. 

Man,  his  creation,  165,  228,  250;  cor- 
ru])tinn  of,  301. 
origin  of  Homer's  opinion  of,  286. 


Marcion,  171,  182. 

Marcus   Aurelius,  the   emperor,  his 
testimony  of  the  Christians,  187. 
Marriages,  impure,  167. 
Martyrdom  of  holy  martyrs  at  Rome, 

305-306. 
Meats,  choice  of,  why  prescribed  to 

Israel,  204. 
Menander,  171  ;   his  views  of  God, 

292. 
Millennium,  236-240. 
Mithras,  mysteries  of,  234. 
Monotheism,  testimonies  to :  of  Or- 
pheus, 279 ;    of   the  Sibyl,  280 ; 
of  Homer,  280,  282  ;  of  Pythag- 
oras, 280;    of  Plato,  281,  282,  283. 
Moses  predicts  Christ's  coming,  173. 
God  appears  to,  184-185,  223-226. 
foretells  Christ's  cross,  224. 
his    antiquity    proved    by    Greek 

writers,  277-278. 
heathen  oracles  testify  of,  278. 
training  and  inspiration  of,  278. 
Plato   indebted   to,  182,  283,  284, 

286. 
Homer  indebted  to,  284. 
Mosaic  laws,  figures  of  things  which 

pertain  to  Christ,  214-215,  216. 
Mythology,  heathen,  its  origin,  181. 
Greek,  the  follies  of,  272. 

Names  of  God  and  Christ,  190,  262. 

Necromancy,  168-169. 

Noah,  a  figure  of  Christ,  268,  269. 

Obedience,  civil,  168. 

Oracles,  heathen,  169;  testify  of 
Moses,  278. 

Orpheus,  his  testimony  to  Mono- 
theism, 279,  290. 

Patience,  168, 
Peripatetics,  195. 

Philemon,  testifies  to  a  future  judg- 
ment, 291 ;   shows  how  God   is 
appeased,  291. 
Philosophers,  164-165,  177. 
have  not  true  knowledge,  288. 
Greek,  their  opinions  of  God,  274, 

?7.5- 
opinions  as  to  resurrection,  296. 
their  indebtedness  to  Moses,   182, 
278-280,  28S-2S9. 

Philosoph}-,  195. 

Phylactery,  218. 

Plato,  165,  169,  177,  183,  275,  276, 
281;  ambiguity  of,  282;  self- 
contradictorv,  282 ;  his  agree- 
ment with  Homer,  282-2S3;  his 
knowledge  of  God's  eternity, 
283;  indebted  to  Moses,  182, 
183,  284,  2S5,  286;  to  the  proph- 
ets, 2S3-2S4;  his  knowledge  of 
judgment,  284;  his  doctrine  of 
form,  28 5-286;  of  the  heavenly 
gift,  2S6-287  ;  of  the  beginning 
of  time,  287 ;  of  the  universe, 
296. 

Platonists,  195. 

Polytheism,  i8r,  190,  192. 

Prayers,  1S6,  257. 

Prophecy,  different  modes  of,  175. 
certainly  fulfilled,  iSo. 
concerning    (."hrist,    173-175,   210- 
216,  220,  221-225,  235-238,  24a- 
242. 


JUSTIN   MARTYR:     INDEX   OF    SUBJECTS. 


589 


Prophets,  Hebrew,  173 ;  use  the  past 

Salvation,  207,  216-217. 

Trinity,  the,  164,  185. 

tense,    176-177;    truth    learned 

Satan,  172;  blasphemes,  300. 

Truth,   the,    166;    known   from   the 

from  them,  198. 

Saturn,  192. 

prophets,  198,  2S9. 

Psalms   that   speak   of    Christ,  176, 

Scripture's,   198,    199,    232,    234-235, 

misrepresented,  183,  184-185. 

211,  212-213,  228,  23s,  240,  241, 

245;  searched,  232. 

its  power,  272,  294. 

248-252. 

Semo,  the  inscription,  171,  187. 

Types  of  Christ,  214-216,  255,  265- 

Punishment,    everlasting,    165,    166, 

Septuagint,  history  of,  278-279. 

266,  268. 

169,  172,  191,  300. 

treatment  of,  by  Jews,  234. 

Pythagoras,    opinions    of,    274-275, 

Sibyl,  the,  169,  280,  2S8-289. 

Unity  of  God,  290-293. 

2S0-281. 

Sinion,  the  Samaritan,  171-172,  182, 

Urbicus  condemns  the  Christians  to 

Pythagorean,  195. 

193-   . 
Sins,  forgiven,  200. 

death,  188. 

Repentance,  167,  258. 

Six,  the  number,  301-302. 

Verissimus  the  philosopher,  163. 

Responsibility,  human,  177,  190. 

Socrates,  191. 

Vice  and  virtue,  192. 

Resurrection,  treatise  of  Justin  on, 

Sophocles,  on  unity  of  God,  290;  on 

294-299. 

future  judgment,  291. 

Wicked,  their  punishment,  164-165, 

objections  to,  294,  295 ;  not  impos- 

Souls, 196-197. 

166,  t68. 

sible,  295. 

Spirit,  Holy,  164,  167,  177,  243. 

Wine,  in  the  Eucharist,  unchanged 

arguments  for;    Christ  has   risen, 

Stoics,  the,  169,  190,  191,  192. 

but  not  common,  1S5. 

29S. 

Sunday,  185-1S6. 

Wisdom,  Christ  the,  227-228. 

Christ's,  178,  298. 

Swearing,  168. 

Word,  the,  is  Christ,  164,  166,  170, 

Righteousness,   201,    208,    209,    217, 

178,  190,  191,  192-193,  263,  272. 

245-246. 

Teachers,  Christian,  their  antiquity, 

World  preserved  for  sake  of  Chris- 

Rusticus, the  prefect,  examines  Chris- 

inspiration, and   harmony,  268- 

tians,  190. 

tians,  305-306. 

269. 

Worship,  weekly,  of  Christians,  185- 

Teaching  of  Christ,  164,  167,  168. 

186. 

Sabbath,    why  instituted,   204,   207, 

Thales,  his  views  as  to  God,  274. 

who  is  worthy,  232. 

301-302. 

Theogony,  Greek,  exposed,  271. 

heathen,  171. 

Sacraments,  the,  185. 

Titus,  the  emperor,  163. 

Sacrifices,  why  instituted,  205. 

Traditional  opinions,  163. 

Xenophon,  192. 

JUSTIN    MARTYR. 


INDEX  OF  TEXTS. 


PAGE 

PAGE 

PAGE 

PAGE 

Gen.  i.  I 2S5 

Ex.  XXV.  9     .    .    .  285,  2S6 

Ps.  xix.  4  .    .    . 

.       .       215 

Isa.  iii.  9-15.    . 

.    .     266 

•i.  26      . 

297 

XXV.  40  ...    .     2S6 

xix.  5  .     .     . 

.181,233 

iii.  16     .     . 

.    .     208 

i.  26,  28 

228 

xxviii.  33     .     . 

215 

xxii.    .     .     . 

•  248-252 

V.  18,  20      . 

.     .     203 

ii.  3.     . 

204 

xxxii.  6  .     .     . 

204 

xxii.  7,  18    . 

•       •       175 

V.  18-25 

.     .     266 

11.  7  .     . 

28 

6,  297 

Lev.  xiv.  49-53.     . 

■     301 

xxii.  16    .     , 

.       .       174 

V.  20  .     .     . 

•     •     179 

iii.  15    . 

250 

xxvi.  40,  41    . 

202 

xxii.  16-18  . 

•       •       247 

v.  21  .     .     . 

.     .     214 

iii.  19    . 

286 

Num.  xi.  17  .     ,     . 

220 

xxiv.  .     .     . 

•       •       213 

vi.  8  .     .     . 

.     .     236 

iii.  22    . 

22 

8,  264 

xi.  23  .     .     . 

263 

xxiv.  7     .   180 

241,  263 

vi.  10     .     . 

.     .     200 

vii.  16  . 

263 

xiii.  16     .     . 

236 

xxxii.  2    .     . 

.       .       270 

vii.  10-17    • 

2x6,  231 

viii.  10,  12 

204 

XV.  38 .     .     . 

218 

xlv.      .      .      . 

•       •       213 

vii.  14     .     . 

•    174 

ix.  24-27 

269 

xxi.  8  .     .     . 

183 

xlv.  6,  7  .     . 

.       .       224 

viii.  4      .     . 

216, 231 

xi.  5      . 

263 

xxiv.  17   .     . 

252 

xlv.  6-1 1      . 

.       .       229 

ix.  6  .     .     . 

174, 236 

xi.  6 

250 

xxvii.  iS  .     . 

220 

xlv.  7 .     .     . 

.       242 

xi.  I  ff .  .     . 

174.  243 

XV.  6     . 

245 

Deut.  iv.  19  .     .     .22 

2,  260 

xlvii.  5-9     . 

.       .       213 

xiv.  I      .     . 

.260,  261 

xviii.  I,  2 

223 

vi.  6    .     .     . 

218 

1 

.       .       206 

xviii.  6  .     . 

•   175 

xviii.  2  . 

263 

X.  i6f.     .     . 

202 

Ixviii.  18 

.       .       243 

xix.  24  f.     . 

.    261 

xviii.  10 

223 

xxi.  23     .     . 

247 

Ixviii.  19.     . 

.       .       214 

xxvi.  2,  3    . 

.    206 

xviii.  13  f. 

263 

xxvii.  26  .     . 

247 

Ixxii.  .     .     . 

.      .      211 

xxvii.  I  .     . 

•   25s 

xviii.  13,  14 

224 

XXX.  15,  19  . 

177 

Ixxii.  I,  etc. 

•      •      230 

xxix.  13.     . 

219,  269 

xviii.  16,  17 

22 

4,263 

xxxi.  2  f . .     . 

263 

l.xxii.  17  .     . 

.      .      260 

xxix.  13,  14 

•  23S 

xviii.  20-23,  I 

3 

224 

xxxi.  16-18  . 

236 

Ixxxii.      .     . 

.      .      262 

xxix.  14 .     . 

210,  261 

xviii.  22    . 

263 

xxxii.  6,  20  . 

204 

xc.  4    .     .     . 

.      .      240 

XXX.  1-5 

.  238 

xix.  i^  10  . 

224 

xx.xii.  7  ff.    . 

265 

xcvi.  I,  etc.. 

176,  235 

x.xxiii.  13-19 

.  234 

xix.  16-25 

225 

xxxii.  15  .     . 

2S4 

xcvi.  5     .  222, 

238,  296 

XXXV. 1-7    . 

•  233 

xix.  23  .     . 

224 

xxxii.  16-23 

258 

xcviii.      .     . 

•      213 

XXXV.  5  .     . 

•  295 

xix.  24  .     . 

263 

xxxii.  20  .     . 

261 

xcix.   .     .     . 

.      213 

XXXV.  6  .     . 

.   179 

xix.  27,  28 

223 

xxxii.  22  .     .18 

2,183 

xcix.  1-7 

.      229 

xxxix.  8 .     . 

.    220 

xxi.  9-12  . 

223 

xxxii.  43  .     . 

264 

ex 

210,  240 

xl.  1-17  .     . 

.     220 

xxii.      .     . 

226 

xxxiii.  13-17 

245 

ex.  I    .     .178, 

224,  263 

xlii.  1-4.     . 

261,  267 

XXV  i.  4 .     . 

259 

xxxiv.  9  .     . 

220 

ex.  3   .    .     . 

•      237 

xlii.  5-13     . 

•   231 

xxviii.  10-19 

226 

Josh.  i.  13-15    .     . 

227 

ex.  3,  4    .    . 

.      229 

xlii.  6,  16    . 

.   260 

xxviii.  14  . 

259 

V.  2 .     .     .     . 

206 

ex.  4    .     .     . 

.      258 

xlii.  6,  7 

.   207 

226 

V.  13,  ad  fin. 

2  28 

cxv.  5.     .     . 

.      296 

xlii.  8     ,     . 

•  230 

xxxii.  22-30 

226 

vi.  I,  2      .     . 

228 

cxv.  16    .     . 

.      2S6 

xlii.  19  f.     . 

.    261 

xxxii.  24,  30 

263 

I  Sam.  V 

266 

cxviii.  24 

.      249 

xliii.  10  .     . 

.    260 

XXXV.  6-10 

226 

vi.  14     .     .     . 

266 

exxviii.  3 

.      254 

xliii.  15  .     . 

.    267 

XXXV.  7 

227 

xxviii.  12,  13 

252 

cxlviii.  I,  2  . 

.      242 

xliv.  .     .     . 

.  183 

xlix.  5,  8,  9, 

ID 

2  Sam.  vii.  14  f.     . 

258 

Prov.  viii.  21  ff. 

.      228 

xliv.  6    .     .     . 

.  281 

II,  18,  24 

221 

I  Kings  xix.  11,  12 

2S6 

viii.  22  ff. 

.      264 

xliv.  9-20    .     . 

.     i6s 

xlix.  8-12. 

221 

xix.  14,  18 

214 

viii.  27 

•      237 

xlv.  24    .     .     . 

.     180 

xlix.  10.    173 

18 

1,259 

Jobi.  6     .     .     .     . 

238 

Isa.  i.  3     .    .    .    . 

.      184 

xli.x.  6,  8     .     . 

.    260 

xlix.  24 

242 

Ps.  i.  2      .... 

176 

i-  3.  14 

•     175 

1.4     ...    . 

.    250 

Ex.  ii.  23  .     .     . 

226 

i.  3      .... 

242 

i.  7     . 

.     178 

1.  6     .    .    .    . 

•     175 

iii.  2-4    .     . 

227 

ii.  7     .     244,  251, 

261   f. 

i.  9     . 

181,  269 

Ii.  4,  5    .    .    . 

.    200 

iii.  6  .     .     . 

184 

iii.  4,  5    .     .    . 

247 

i.  16,  etc 

•     177 

Iii.  5.     .    .    . 

.    203 

iii.  16      .     . 

226 

iii.  5    .    .    .    . 

175 

i.  1 6-20 

.     183 

Iii.  10  ff.     ..  . 

.    201 

vi.  2  ff.    .     . 

263 

vm.  3 .     .     .     . 

256 

i.  23  . 

.     240 

Iii.  13-15    .     . 

.     179 

vi.  29      .     . 

263 

xyiii.  43  .     .     . 

208 

1.  27  . 

.     244 

111.  15     .    .    . 

.    258 

xii.  19     .     . 

260 

xix 

209 

ii.  3    . 

•     175 

liii.  1-8  .     . 

•     179 

XV.  27      .     . 

242 

xix.  1-6  .     .     . 

230 

ii.  5  f- 

.     267 

liii.  I,  2  .   215, 

256,  258 

xxiii.  20,  21 

236 

xix.  2,  etc.   .     .     . 

176 

iii.  9  ff. 

203,  26S 

liii.  7  .     .    .     . 

254.  256 

590 

JUSTIN   MARTYR:     INDEX    OF   TEXTS. 


591 


PAGE 

PAGE 

PAGE 

PAGE 

Isa.  liii.  S.     .   216,  229,  258 

Jer.  xxxi.  27  .     . 

.        261 

Matt,  iv  9,  10   .     . 

251,    262 

Mark  xii.  30 .     .     . 

168 

liii.  8-12     ...     180 

xxxi.  31,  32 

.        200 

V.  20    .     . 

Luke  i.  32     ... 

174 

liii.  9.     . 

•     •     247 

Lam.  iv.  20   .     . 

.     iSi 

V.  28,  29  32 

'.        I67 

1.35.38    .     . 

249 

liv.  I  .     . 

.     .     180 

Ezek.  iii.  17-19 

.    240 

V.  34.  37  • 

.        168 

i.78     ... 

249 

liv.  9.     . 

.     .     268 

xi.  22  .     . 

.    286 

v.  44,  45,  46 

167,  168 

vi.  28,  30,  34 

167 

Iv.  3  ff.  . 

.  200,  202 

xiv.  18,  20 

.    269 

vi.  I     .     . 

.        168 

vi.  29,  36  .     . 

168 

Ivii.  I 

•  179.  254 

xiv.  20 

.  217 

vi.  16,  22,  41 

.        168 

vi.  35   .     .     . 

247 

Ivii.  1-4. 

•    •     203 

xvi.  3  .     . 

.  237 

vi.  19,  20 

.        167 

IX.  22   .     .     . 

237 

Iviii.  1-12 

.    .    202 

xviii.  20  . 

.    269 

vi.  21,  25,  26, 

33.     168 

x.  16     .     .     . 

184 

Iviii.  2     . 

•     •     174 

XX.  12 .     . 

.    204 

vii.  15  .     . 

.    212 

X.  19     .     .     . 

236 

Iviii.  13,  14      .     .     207 

XX.  19-26 

•    205 

vii.  15,  16,  i( 

)    .    168 

xi 

Td 

Ixii.  10,  to  end     .     207 

xxxiii.  1 1-20 

.    219 

vii.  21  .     . 

.     168 

xii.  48  .     .     . 

Ixii.  12    .     .     .     .     259 

XXXV  i.  12 

.   261 

vii.  22  .     . 

.    236 

xiii.  26      .     . 

168 

Ixiii.  1-6     .     .     .     207 

xxxvii.  7,  8 

.    180 

viii.  1 1 .  236, 

259,  269 

xviii.  18  f.     . 

249 

Ixiii.  15,  to  end    .     207 

xliv.  3      . 

.  258 

ix.  13  .     . 

.     167 

XX.  34,  35      • 

295 

Ixiii.  17  ...     .     180 

Dan.  vii.  9-28    . 

.    210 

x.  28    .     . 

.     169 

xx.35f.    .     . 

240 

Ixiv 207 

vii.  13  .     . 

.    180 

xi.  12-15  . 

.    221 

xxii.  19     .     . 

185 

Ixiv.  10-12 .     .     .     178 

Hos.  i.,  ii.      .     . 

.   204 

xi.  27  .     . 

184,  249 

xxii.  42,  44    . 

251 

Ixiv.  II  .     .     .     .     180 

X.  6.     .     . 

.  251 

xii.  38  f.   . 

.    252 

xxiii.  46    .     . 

252 

Ixv.  I 259 

Joel  ii.  28  f.  .     . 

.   243 

xiii.  3  .     . 

.    262 

xxiv.  32    .     . 

298 

I.xv.  1-3.     .     .179,  206 

Amos  V.  18,  to  end 

I  .  205 

xiii.  42     . 

.     168 

John  iii.  5     .     .     . 

183 

L\v.2.    .  174,  I75>  247. 

vi.  1-7     . 

.    205 

XV.  22-28 

.    269 

iii.  14   .     .     . 

245 

256 

Jon.  iv.  10  f. 

•  253 

xvi.  21 

•    249 

X- 33-35    •     • 

222 

Ixv.  8  f.  9-12  .     .     267 

Mic.  iv.  I  ff. .     . 

•  253 

xvi.  26     . 

.     167 

xii.  40  .     .     . 

200 

Ixv.  17,  to  end     .     239 

V.  2  .     .     . 

174, 237 

xvii.  12     . 

.    220 

xii.  47,  48 

219 

Ixvi.  I     .     .     .  175,  206 

Zech.  ii.  8      .    . 

.   268 

xix.  6,  17. 

.     168 

Acts  i.  9   .     .     .     . 

29S 

Ixvi.  5-1 1    .     .     .     242 

ii.  10-13  • 

.  256 

xix.  12 

.     167 

xvii.  II.     .     . 

224 

Ixvi.  21  ...     .     257 

ii.  II    .     . 

.  258 

xix.  26 

.     169 

Rom.  i.  28     .     .     . 

260 

Ixvi.  24  .  180,  217,  264, 

iii.  I     .     . 

.  238 

xix.  28 

•    •    255 

iii.  10  ff.  .     . 

208 

269 

iii.  I,  2     . 

.  256 

xxi.  13      . 

•     -°^ 

x.  21    .     .     . 

247 

Jer.  ii.  13  .     ,     .     .256,  269 

iii.  8    .     . 

•   249 

xxii.  17,  19-: 

II  .    168 

XV.  15,  16,  17 

257 

ii.  19.     . 

•    301 

vi.  12  .     . 

252,  260 

xxii.  37    . 

.    246 

I  Cor.  X.  4     .     .     . 

200 

iv.  3  .     . 

.     208 

ix.  9     .     . 

175,  222 

xxiii.    .     . 

•    203 

X.  20  .     .     . 

164 

vii.  21  f. 

.     205 

xii.  3-14  . 

.       180 

xxiii.  15    . 

.    260 

xi.  19.     .     . 

212 

vii.  24,  26 

.     200 

xii.  12  .     . 

.       260 

xxiii.  23,  24, 

27.    255 

Gal.  iii.  13     .     .     . 

247 

ix.  25  f.  . 

.     208 

xiii.  7  .     . 

.       222 

xxiv.  II    . 

.    212 

iv.  12     .     .     . 

.     272 

ix.  26 

.     181 

Mai.  i.  10,  etc.  . 

.       208 

XXV.  41     . 

.    236 

2  Thess.  ii.  3      .     . 

X.  3    .     . 

.     165 

i.  10-12     . 

215.  257 

xxvi.  27    . 

.    .     185 

ii.6,7.     . 

^7f 

XI.  8  .     . 

.    200 

iv.  5.     .     . 

.       219 

xxvi.  39    . 

.    248 

Heb.  iv 

8 

xi.  19      . 

■     234 

Matt.  i.  21     .     . 

.       174 

xxvii.  39  . 

•     175 

I  Pet.  ii.  9     .     .     . 

257 

xvii.  23  . 

.     .     200 

iii.  II,  12 

.       219 

Mark  ii.  17    .     . 

•    •    297 

2  Pet.  iii.  8    .     .     . 

240 

x.xxi.  15. 

.     238 

iii.  17  .     . 

•      251 

xii.  25 .    . 

.    •    294 

Rev.  XX.  4,  5  .    .    . 

,    240 

IREN/EUS. 


INDEX   OF    SUBJECTS. 


Aaron  and  Miriam,  their  sin  against 
Moses,  and  its  punishment,  573. 

Abel  and  Cain,  the  offerings  of,  485. 

Abominations,  the,  practised  by  the 
Valentinians,  324,  etc. 

Abraham,  saw  the  day  of  Christ,  467, 
469,  etc. ;  vain  attempt  of  Mar- 
ciou  to  exclude  him  from  Christ's 
salvation,  470,  etc.;  had  faith 
identical  with  ours,  492;  both 
covenants  prefigured  in,  495, 496 ; 
waited  for  the  promises  of  God, 
561. 

Abraxas,  Basilides'  doctrine  of,  350. 

Acceptable  year  of  the  Lord,  the,  390. 

Achamotb,  an  account  of,  320;  origin 
of  the  visible  world  from,  321, 
etc.;  shall  at  last  enter  the  Ple- 
roma,  325;  asserted  to  be  re- 
ferred to  in  Scripture,  326-328. 

Adam  and  Eve,  the  story  of,  accord- 
ing to  the  Ophites,  356. 

Adam,  the  first,  made  a  partaker  of 
salvation,  455;  his  repentance 
signified  by  the  girdle  which  he 
made,  457;  why  driven  out  of 
Paradise,  457;  in  Paradise,  531 ; 
sinned  on  the  sixth  day  of  crea- 
tion, 551  ;  death  of,  552. 
analogy  between  the  first  and  the 
second,  454. 

/^on,  tlie  twelfth,  the  sufferings  of, 
not  to  be  deduced  from  Scrip- 
ture, 387 ;  nor  typified  by  the 
woman  with  the  issue  of  blood, 

/Eons,  the  thirty,  of  Valentinns,  316, 
etc.;  English  equivalents  of  the 
Greek  names  of,  316,  note;  how 
the  thirty  are  said  to  be  indicated 
in  Scripture,  319;  the  production 
of'  373'  <2'c.,  379,  etc.;  further 
inquiry  into  and  refutation  of  the 
speculations  respecting,  380,  381 ; 
the  theory  of,  further  exposed, 
382,  383,  etc.;  the  twelve  apos- 
tles not  tyjies  of  the  twelve,  3S9 ; 
the  thirty,  not  tvpified  by  the 
baptism  of  Jesus  in  His  thirtieth 
year,  390. 

Agape,  396. 

Aiwv,  meaning  of  the  term,  316. 


Aletheia,  the  /Eon  so  called,  317 ; 
how  her  passion  is  said  to  be 
indicated  in  Scripture,  319;  of 
Ptolemy,  333;  revealed  by  Tet- 
rad, 337,.  etc. 
the  numerical  value  of,  does  not 
square  with  Valentinianism,  396. 

Anaxagoras,  376. 

Anaximander,  376. 

Angels,  the  world  not  made  by,  361 ; 
could   not   be   ignorant    of    the 
Supreme  God,  365. 
of  the  devil,  524,  etc. 

Animal  men,  the,  of  the  Valentinians, 

Animals,  clean  and  unclean,  534. 

Anthropos  and  Ecclesia,  the  /Eons 
so  named,  317,  333,  355. 

Antichrist,  the  fraud,  pride,  and 
tyranny  of  the  kingdom  of,  553, 
554 ;  concentrates  in  himself  the 
apostasy,  557  ;  the  number  of  the 
name  of,  558. 

y\ntiphanes,  the  theogony  of,  376. 

Apator,  322. 

Apocrvphal  Scriptures,  the,  of  the 
Marcosians,  394,  395. 

Apostles,  the  twelve,  not  types  of  the 
twelve  /Eons,  3S9. 
the,  did  not  begin  to  preach  till 
endued  with  the  Holy  Spirit, 
414;  preached  one  God,  414; 
the  doctrine  of,  429-436;  the 
labours  of,  lessened  by  their 
predecessors,  494,  495. 

Aquila  and  Theodotion,  their  inter- 
pretation of  Isa.  vii.  14  referred 
to,  451. 

Ark  of  the  covenant,  394,  570. 

Autogenes,  353. 

Axe,  the,  made  to  float  by  means  of 
wood,  572. 
the,  laid  at  the  root,  573. 

Balaam,  571;  forbidden  to  curse 
Israel,  572;  his  ass  a  type,  572; 
slain,  572. 

Baptism  of  Jesus  in  His  thirtieth  year 
not  a  type  of  the  thirty  /Eons, 

390- 
Barbeliotes  or  Borborians,  the,  353. 
Basilides,  the  doctrines  of,  34S,  etc. ; 


absurd  notion  of.  as  to  the  death 
of  Jesus,  349;  this  notion  of,  re- 
futed, 412. 

Beast,  the,  557,  558,  etc. 

Bel  and  the  dragon,  467. 

Bisho]3S,  a  succession  of,  in  various 
churches,  415,  etc.;  first,  of 
Rome,  416. 

Blandina,  the  martyr,  570. 

Blood,  the,  of  Christ,  redeems,  527,. 
5^8.    .    . 
the  Christians   accused  of  eating,, 
how  the  calumny  originated,  570.- 

Bodies,  the,  of  men,  temples  of  the 
Holy  Ghost,  532;  from  the  earth,. 

S44-' 
Body  and  soul,  the  views  of  heretics 

respecting  the  future  destiny  of, 

refuted,  402. 
Bread  and  wine  in  the  Eucharist,  528. 
Breath  of  life,  the,  537. 
Bythus,  316,  ^iZI'i  absurdity  of,  362, 

363- 

Cain,  456;  and  Abel,  the  respective 
offerings  of,  485. 

Cainites,  the  doctrines  of  the,  35S. 

Carnal  and  spiritual,  536,  537. 

Carpocrates,  the  doctrines  of,  350; 
the  followers  of,  practised  magic 
and  incantations,  350;  immo- 
rality of  the  system  of,  350,  351  ; 
his  views  of  the  devil,  351  ;  his 
followers  branded  with  external 
marks,  and  have  images  of  Jesu,-, 
etc.,  351. 

Centurion,  the,  of  the  Gosjiels.  as- 
serted bv  the  Valentinians  to  be 
the  Demiurge,  326. 

Cerdo,  the  doctrines  of,  352. 

Cerinthus,  the  doctrines  of,  351,  352. 

Christ,  Valentinus's  views  of,  319, 
323,  325,  332,334;  the  origin  (jf, 
according  to  the  Ophites,  354; 
the  descent  of,  upon  Jesus,  ac- 
cording to  the  Ophites,  357  ;  the 
apostles  of,  their  preaching,  417; 
and  Jesus,  the  same,  the  only- 
begotten  .Son  of  God,  440-444; 
not,  but  the  Holy  Spirit,  de- 
scended upon  Jesus,  444 ;  and 
Jesus  of  Nazareth  proved  from 

593 


594 


IREN/EUS:     INDEX    OF    SUBJECTS. 


the  writings  of  Paul  to  be  one 
and  the  same,  445,  etc. ;  did  not 
flee  away  from  Jesus  at  the 
cross,  446;  did  not  suffer  in  ap- 
pearance merely,  446;  assumed 
actual  flesh,  conceived  and  born 
of  the  Virgin,  454,  etc. ;  the 
advent  of,  foretold,  473;  the  ad- 
vent of,  foreknown  and  desired 
by  righteous  men,  474 ;  did  not 
abolish  the  law,  475;  is  the  end 
of  the  law,  476 ;  did  not  abrogate 
the  natural  precepts  of  the  law, 
but  removed  the  bondage,  477  ; 
came  for  the  sake  of  men  of  all 
ages,  4S5,  etc.;  is  the  treasure 
hid  in  the  field,  496;  descended 
into  regions  beneath  the  earth, 
499;  foreseen  and  foretold  by 
the  prophets,  509;  the  prophets 
referred  all  their  predictions  to, 
511,  etc.;  alone  able  to  redeem 
us,  526,  etc. ;  took  flesh,  not 
seemingly,  but  really,  527;  con- 
ferred on  our  flesh  the  capacity 
of  salvation,  527,  52S ;  his  res- 
urrection a  proof  of  ours,  532, 
etc. ;  the  dead  raised  by,  a  proof 
of  the  resurrection,  539;  fitting 
that  He  should  take  human  na- 
ture, and  be  tempted  by  the 
devil,  548,  etc.;  His  victory  over 
Satan,  549;  temptation  of,  549, 
etc.;  His  kingdom  eternal,  554, 
555;  the  resurrection  of,  560; 
how  prefigured,  571  ;  testimony 
of  the  sacred  books  to,  576,  577. 

Christians,  calumnies  against  the,  570. 

Church,  the,  her  gifts,  409;  performs 
nothing  by  incantations  or  curi- 
ous arts,  409;  of  Rome,  founded 
by  Peter  and  Paul,  415;  the 
catholic,  the  depository  of  truth, 
416,  etc. 

Clean  and  unclean,  534. 

Colorbasus,  the  doctrines  of,  233- 

Commandment,  the  first  and  greatest, 
476. 

Communion  with  God,  556. 

Cosmocrator,  the,  323. 

Covenant,  the  new,  512. 

Covenants,  one  author  and  one  end 
to  both,  472,  etc.;  the  oneness 
of  both  proved  by  Jesus'  reproof 
of  customs  repugnant  to  the  for- 
mer, 475. 

Created  tilings,  made  after  the  image 
of  invisil)le  things,  according  to 
the  Marcosians,  342.  etc. 
not  images  of  /Eons  within  the 
Pleroma,  366-368 ;  not  a  shadow 
of  the  Pleroma,  368,  369. 

Creation,  the,  of  all  things  out  of 
nothing  by  God,  369,  370. 

Creator,  but  one,  of  the  world,  369. 
the,  made  all  things,  spiritual  and 
material,  405,  406;  is  the  Word 
of  God,  546. 
the,  could  not  be  ignorant  of  the 
Supreme  God,  365. 

Day,  the,  does  not  square  with  the 
theory  of  Valentinus,  395. 

Dav  of  retribution,  the,  390. 

Dead,  the,  raised  bv  ("hrist,  a  |)roof 
of  the  resurrection,  539. 


Death,  the,  and  life,  537. 

Decalogue,  the,  at  first  inscribed  on 
the  hearts  of  men,  479;  not  can- 
celled by  Christ,  4S1,  4S2. 

Demiurge,  the,  the  formation  of,  ac- 
cording to  Valentinus,  322  ;  the 
creator  of  all  things  outside  the 
Pleroma,  322  ;  ignorant  of  what 
he  created,  322  ;  ignorant  of  the 
offsijring  of  his  mother  Acha- 
moth,  323 ;  passes  into  the 
intermediate  habitation,  325;  in- 
structed by  the  Saviour,  326;  is 
the  centurion  of  the  Gospels, 
326;  views  of  the  heretics  re- 
specting, exposed  and  confuted, 
385,  etc. ;  declared  by  the  heretics 
to  be  animal,  403;  if  animal, 
how  could  he  make  things  spir- 
itual ?  405,  406. 

Devil,   views   of    the   Carpocratians 

respecting,  350. 

practised  in  falsehoods,  he  tempted 

man,   551  ;    his   lie   in  regard   to 

the   government   of    the   world, 

552,  553- 
the  sons  of  the,  525. 
Deuteronomy,  571. 
Diatheses,  the,  of  Ptolem3%  333. 
Disciples,  the  true  sjairitual,  506,  etc. 
Discriminating  faculty,  the,  in   man, 

522. 
Disobedient,  the,  are  the  angels  of 

the  devil,  524. 
Duodecad,  the,  of  Valentinus,  how 

said  to  be  indicated  in  Scripture, 

319- 
Dyad,  the,  of  Valentinus,  332. 

Earthly  things,  types  of  heavenly, 
486. 

Ebionites,  the,  351,  352;  refutation 
of,  who  disparaged  the  writings 
of  Paul,  439,  etc. ;  strictures  on, 

Ecclcsia,  the,  of  the  Valentinians, 
323;  of  Ptolemy,  333. 

Egy]Dtians,  the  Israelites  commanded 
to  spoil  the  goods  of,  an  exposi- 
tion and  vindication,  502-504. 

Elements,  the  twenty-four,  of  Marcus, 
329,  etc. 

Elijah,  530. 

Elisha,  545. 

Elucidation,  by  the  American  editor, 
end  of  book  iii.,  460,  461. 

Emanations,  the,  of  Valentinus  and 
others,  an  account  of,  316-328, 
332,  333.  etc.,  339,  etc.;  ridicule 
poured  on,  332,  233- 

Encratites,  the,  353. 

Enmity,  the,  put  between  Eve  and 
the  serpent,  457. 

EnnoJE,  316,  333,  etc.,  353,  354. 

Enoch,  the  translation  of,  530. 

Enthymesis,  the,  of  Sophia  or  Acha- 
moth,  318,  322  ;  the  absurdity  of, 
3S3,  etc. ;  the  treachery  of  Judas 
not  a  type  of,  387,  388. 

Error,  how  often  set  off,  3r5. 

Eucharist,  the.  4S5,  527,  528. 

Rvantlias,  559. 

Eve  and  the  Virgin  Mary  compared, 
547,  etc. 

Eve,  tiic  story  of,  according  to  the 
Ophites,  356. 


Faith,  the  unity  of  the,  in  the  uni- 
versal Church,  330. 

Faith  of  Abraham,  the,  the  same  as 
ours,  332. 

Father,    the,   the   world    made    by, 
through  the  Word,  361. 
the,  how  no  one  knows,  but   the 
Son,  467 ;  reveals  the  Son,  468. 

Fear  produces  (according  to  Valen- 
tinus) animal  substances,  323. 

Five,  the  number,  the  frequent   use 
of,  in  .Scripture,  394,  395. 

Flesh,  the,  as  nourished  by  the  body 
of  the  Lord,  incorruptible,  485; 
made  capable  of  salvation,  527, 
528;  quickened,  537,  etc.;  saved 
by  the  Word  taking  flesh,  541 ; 
the  saints  having  suffered  in, 
shall  receive  their  rewards  in, 
561,  562,  etc. 
and  blood,  534,  535. 
the  works  of  the,  536,  etc. 

Flornuis,  568. 

Free-will,    man    endowed   with,   518, 
519. 

Fruit  of  the  belly  and  of  the  loins, 
453- 

Gentiles,   the    conversion    of,   more 
diflicult  than  that  of   the  Jews, 

495- 
Gideon,  a  type,  445,  571. 
Gifts,  the,  of  the  Holy  Spirit,  533. 
Gnostics,  the  hypocrisy  and  pride  of, 

439- 
God,  but  one,  proved  against  Mar- 
cion  and  others,  359,  360;  the 
world  made  by,  361,  362  ;  created 
all  things  out  of  nothing,  369, 
370;  not  to  be  sought  after  by 
means  of  syllables  and  letters, 
396,  etc. ;  many  things,  the  knowl- 
edge of  which  must  be  left  in  His 
hands,  399,400;  alone  knows  all 
things,  400;  all  things  made  by, 
405 ;  different  names  of,  in  the 
Hebrew  Scriptures,  412,  413; 
one,  proclaimed  by  Christ  and 
the  apostles,  417;  the  Holy 
Ghost  throughout  the  Old  Testa- 
ment mentions  but  one,  418;  ob- 
jection to  the  doctrine  of  one, 
deduced  from  2  Cor.  iv.  5,  an- 
swered, 420 ;  objection  from 
Matt.  vi.  24  answered,  421  ; 
proved  to  be  one  and  the  same, 
the  Creator,  from  the  Gospel 
of  Matthew,  422 ;  from  Mark 
and  Luke,  423 ;  from  John,  426, 
428,  etc.;  showed  Himself  to  be 
merciful  and  mighty  to  save, 
after  the  fall  of  man,  449,  etc.; 
His  providential  rule  over  the 
world,  459;  just  to  ])unish  and 
good  to  save,  459;  but  one,  who 
is  the  Father,  463;  the  unity  of, 
proved  from  Moses,  the  jM-ophets, 
and  Christ,  463,464;  immutalile 
and  eternal,  465;  the  destruciion 
of  Jerusalem  derogates  nothing 
from  His  majesty,  465;  but  one, 
announced  by  the  law  and  the 
prophets,  whom  Christ  confesses 
as  His  Father,  466,  etc.;  has 
placed  man  under  law  for  man's 
own    benefit,  478,   etc.;    needs 


IREN/EUS:     INDEX   OF    SUBJECTS. 


595 


nothing  from  man,  4S2,  483; 
formed  all  things  by  the  Word 
and  Sjjirit,  487-4S9;  declared  by 
the  Son,  4S9 ;  seen  by  men,  yet 
invisible,  490;  not  the  author  of 
sin,  502 ;  the  author  of  both 
testaments,  505;  attributes  of, 
521  ;  the  misery  of  departure 
from,  523 ;  one  and  the  same, 
inflicts  punishments  and  bestows 
rewards,  523,  etc.;  His  power 
and  glory  will  shine  forth  in  the 
resurrection,  529,  etc. ;  those 
deceived  who  feign  another,  530, 
etc. ;  the  image  of,  in  which  man 
was  made,  544;  unity  of,  re-af- 
firmed, 544 ;  pardons  our  sins, 
544,  545,  etc. ;  and  the  Word, 
formed  all  things  by  their  own 
■power,  546,  etc.;  declared  by  the 
law  and  manifested  in  Christ, 
550,  etc.;  communion  with,  556; 
His  infinitude,  569;  always  true 
and  faithful,  572. 

God  of  this  world,  the,  420. 

Gods,  the  so-called,  in  the  Old  Testa- 
ment, 419. 

Good  works  not  necessary  for  Valen- 
tinian  heretics,  324. 

Gospels,  the  four,  there  can  be 
neither  more  nor  fewer,  428; 
symbolized  by  the  four  living 
creatures,  42S ;  respective  char- 
acteristics of,  42S,  429;  those 
who  destroy  the  form  of,  vain 
and  unlearned,  429. 

Government,  civil,  of  God,  and  to  be 
obeyed,  552,  etc. 

Grain  of  mustard  seed,  the,  573. 

Greater  and  less,  application  of  the 
_  phrase,  472,  473. 

Grief,  evil  spirits  said  by  Valentinus 
to  derive  their  origin  from,  323. 


Heaven,  the,  of  Valentinus,  322. 

Heavens,  the  new,  different  abodes 
in,  566,  567. 

Helena  and  Simon  Magus,  34S. 

Henotes,  332. 

Heresies,  of  recent  origin,  416,  417. 

Heretics,  the,  resort  to  Scripture  to 
supp'ort  their  opinions,  319,  343, 
344;  modes  of  initiati')n  prac- 
tised by,  346-349 ;  deviation  of, 
from  the  truth,  347,  etc. ;  their 
perverse  interpretations  of  Scrip- 
ture, 369;  have  fallen  into  an 
abyss  of  error,  370,  etc. ;  the 
first  order  of  productions  main- 
tained by  (viz.,  yEons),  indefen- 
sible, 373,  etc. ;  borrow  their 
systems  from  the  heathen,  376- 
379;  miracles  claimed  to  be 
wrought  by,  407,  etc. ;  blasphe- 
mous  doctrines  of,  further  ex- 
posed, 408,  etc.;  follow  neither 
Scripture  nor  tradition,  415; 
refutation  of,  from  the  orderly 
succession  of  bisho]:)s  in  the 
churches,  415;  tossed  about  by 
every  wind  of  doctrine,  418,419; 
unlearned,  ignorant,  and  divided 
in  opinion,  547  ;  to  be  avoided, 
54",  etc. 

Holy  Spirit,  the,  descended  on  Jesus 


at  His  baptism,  not  Christ  nor 
the  Saviour,  444. 

Holy  Spirit,  gifts  of  the,  533. 

Homer,  laid  under  contribution  by 
the  Valentinians,  curious  in- 
stances of,  330. 

Hope,  399,  476. 

Horos  and  Stauros,  318,  319. 

laldabaoth,  355. 

I  AM  TH.\T  1  AM,  419. 

lao,  321. 

Ignorance,  human,  of  divine  things, 

399-402. 
Image   of   God,  the,  in  which  man 

was  created,  544. 
Immorality,  the,  of  the  Valentinian 

heretics,  324. 
Initiation,  modes  of,  practised  by  the 

heretics,  346. 
Intermediate  state,  the,  560. 
Isaac,  the  history  of,  symbolical,  492, 

493;  the  blessing  of,  562. 
Isaiah,  his  prophecy  respecting  the 

virgin      conceiving,     vindicated 

against  Theodotion,  Aquila,  and 

the  Ebionites,  451,  etc. 

Jacob,  the  actions  of,  typical,  493. 

Jerusalem,  the  destruction  of,  dero- 
gates nothing  from  the  majesty 
of  God,  465,  etc. 

Jesus,  the  significance  of  the  letters 
of  the  name,  339-393- 
how  certain  /Eons  are  said  to  be 
indicated  by  the  name  of,  319; 
meaning  of  the  letters  of  the 
name  of,  339  ;  the  generation  of, 
according  to  Marcus,  339,  340 ; 
according  to  ISasilides,  was  not 
crucified,  but  Simon  of  Cyrene 
in  His  stead,  349;  descent  of 
the  Christ  upon,  according  to 
the  Ophites,  357 ;  His  baptism 
when  thirty  years  old,  not  a  type 
of  the  thirty  ^Eons,  390;  passed 
through  every  stage  of  life,  to 
sanctify  all,  391  ;  the  ministry  of, 
extended  over  ten  years,  392 ; 
lived  at  least  till  near  fifty  years 
old,  392;  His  teaching,  408;  the 
baptism  of,  423  ;  the  same  with 
Christ,  the  only-begotten  Son  of 
God,  perfect  God  and  perfect 
man,  440;  with  Him  nothing 
incomplete  —  His  time,  443  ; 
neither  Christ  nor  Saviour,  but 
the  Holy  Spirit  descended  upon 
Him  at  His  ba]3tism,  444,  etc.; 
and  Christ,  proved  from  the 
writings  of  Paul  to  be  one  and 
the  same,  445,  etc. ;  not  a  mere 
man,  but  very  God,  44S ;  became 
man  so  as  to  be  callable  of  being 
tempted  and  crucified,  449;  His 
birth  foretold  by  Isaiah,  452 ; 
His  reply  to  the  Sadducees,  466, 
467.     [See  Christ.]    ■ 

John,  and  Cerinthus,  a  curious  story 
relating  to,  416. 

Joshua,  571. 

Judas  not  an  emblem  of  the  twelfth 
/Eon,  388. 

Judgment,  the  future,  by  Jesus  Christ, 
523,  556,  etc. .        ,        .  ^„ 

Justin  quoted  agamst  Marcion,  468. 


Keltae,  the,  316. 

Kingdom,  the,  of  Christ,  eternal,  556. 
the   earthly,    of    the    saints    after 
their  resurrection,  563,  564 ;  the 
prophecies  respecting,  not  alle- 
gorical, 564,  565,  etc. 

Knee,  bending  the,  a  symbol  of  the 
resurrection,  569. 

Knowledge,  puffs  up,  397  ;    perfect, 
not  attainable  in  this  life,  399- 
402. 
the  true,  508,  574. 

Lateinos,  559. 

Law,  the  old  and  the  new,  has  but 
one  author,  472,  etc. ;  Christ  did 
not  abrogate  the  natural  pre- 
cepts of,  but  removed  the  bond- 
age of,  477,  etc. ;  man  was  placed 
under,  for  his  own  benefit,  47S  ; 
originally  inscribed  on  the  hearts 
of  men,  but  afterwards,  as  the 
Mosaic,  made  by  God  to  bridle 
the  desires  of  the  Jews,  479-480 
perfect  righteousness  not  ob- 
tained by,  480-482. 

Letters  and  syllables,  the  absurd 
theories  of  Marcion  I'especting, 
339-341 ;  absurdity  of  arguments 
derived  from,  393 ;  God  not  to 
be  sought  after  by  means  of,  396, 
etc. 

Levitical  dispensation,  the,  not  ap- 
pointed by  God  for  His  own 
sake,  482,  etc. 

Life  and  death,  537,  etc. 

Linus,  bishop  of  Rome,  416. 

Living  creatures,  the  symbolic  im- 
port of  the  four,  428. 

Logos,  the  ^on  so-called,  and  Sige, 
372 ;  absurdity  of  the  Valen- 
tinian account  of  the  generation 
of,  38 1,  etc.,  401. 

Lord,  the,  is  one  God,  the  Father, 
463 ;  testimony  of  Moses  to,  463, 
etc. 

Lot  and  his  daughters,  the  typical 
import  of  the  story  of,  504,  505 ; 
the  wife  of,  turned  into  a  pillar 
of  salt,  504. 

Luke,  and  Paul,  437 ;  refutation  of 
the  Ebionites  who  tried  to  dis- 
parage the  authority  of  Paul 
from  the  writings  of,  439. 

Magic,  our  Lord's  miracles  not  per- 
formed by,  409. 
Magical   practices,   the,   of    Marcus, 

334- 
Man,  the  first,  according  to  the 
Ophites,  354. 
God's  mercy  to,  after  the  fall,  449 ; 
the  object  of  God's  long-suffer- 
ing, 450;  needs  a  greater  than 
man  to  save,  450,  451  ;  why  not 
at  first  made  perfect,  521,  etc.; 
endowed  with  the  faculty  of  dis- 
tinguishing good  and  evil,  522 ; 
the  \vhole  nature  of,  has  salva- 
tion conferred  on  it,  531,  etc.; 
imfruitful,  without  the  Holy 
Spirit,  536,  etc.;  all  things  cre- 
ated for  the  service  of,  558 ; 
every,  either  empty  or  full,  572. 
the  threefold  kind,  feigned  by  the 
heretics,  323 ;  the  respective  de* 


596 


IREN^US:     INDEX    OF    SUBJECTS. 


tinations  of   the  threefold   kind 
of,  325.  326. 

Mansions,  the  many,  567. 

Marcion,  the  doctrines  of,  352  ;  mu- 
tilates the  Gospels,  352 ;  vain 
attempt  of,  to  exclude  Abraham 
from  Christ's  salvation,  470,  etc. 

Marcionites,  the,  refuted,  in  relation 
to  prophecy,  511,  etc. 

IMarcosians,  the,  absurd  interpreta- 
tions of,  341,  342  ;  absurd  theo- 
ries of,  respecting  things  created, 
342,  343 ;  appeal  of,  to  Moses, 
343,344;  cite  Scripture  to  prove 
that  the  Father  was  unknown 
before  the  coming  of  Christ,  344  ; 
the  apocryphal  Scriptures  of, 
3^4;  pervert  the  Gospels,  345; 
views  of,  respecting  redemption, 
345-347;  departure  of,  from  the 
truth,  347. 

Marcus,  the  deceitful  arts  and  nefa- 
rious practices  of,  334 ;  pretends 
to  confer  the  gift  of  prophecy, 
334;  corrupts  women,  334;  hy- 
pothesis of,  respecting  letters 
and  syllables,  336-33S ;  pre- 
tended revelations  of  Sige  to, 
339.  340. 

Mary,  would  hasten  on  Jesus,  but  is 
checked  by  Him,  443;  and  Eve, 
compared,  547. 

Matter,  573. 

Men  possessed  of  free-will,  518 ;  not 
true    that   some   are   by   nature 
good,  and  some  bad,  519. 
sjjiritual,  506,  etc.;  533-536,  etc. 
the  three  kinds  of,  feigned  by  the 
heretics,  323,  324. 

Menander,  successor  to  Simon  Ma- 
gus, 348. 

Jlercy,  not  to  be  exaggerated  at  the 
expense  of  justice,  501. 

Metropator,  322. 

Miracles  claimed  to  be  performed 
by  heretics,  407,  408  ;  performed 
by  Christ  and  His  disciples,  409. 

Moral  faculty,  the,  in  man,  522. 

Monogenes,  the,  of  Valentinus,  318; 
of  Ptolemy,  333. 

Monotes,  332. 

Months,  the,  do  not  fall  in  with  the 
Valentinian    theories    of   vEons, 

394- 
Moses,  573;  Aaron  and  Miriam  sin 

against,  573. 
Mother,    the,     of     the     Valentinian 

heresy,  386. 


Naaman,  cleansed  of  his  leprosy,  574. 
Names    of     God,    different,  in    the 

Hebrew  Scriptures,  413. 
of  our  Lord,  393,  394. 
New  covenant,  the,  512. 
Nicolaitanes,  the,  351. 
Nous,  or  Monogenes,  317,  333,  355. 
Number  of  the  beast,  the,  558,  559. 
Numbers    and    letters,    the    folly    of 

deriving  arguments    from,  393- 

39^>- 


Oblation,    the     new,    instituted    by 

Christ,  535. 
Oblations  and  sacrifices,  484,  etc. 


Ogdoad,  the  first,  of  Valentinus,  316, 
322;  John  asserted  to  have  set 
forth,  328. 

Old  Testament,  the,  everywhere 
mentions  and  predicts  the  advent 
of  Christ,  473. 

Olive,  the  wild,  the  symbolical  sig- 
nificance of,  536,  etc. 

Ophites,  the,  354. 


Papias,  quoted,  563. 
Parables,  517,  518. 

the  proper  mode  of   interpreting, 

39^- 

Paschal  solemnities,  differences  in 
the  observance  of,  568. 

Passion  of  the  twelfth  /Eon,  how 
said  to  be  indicated  in  Scripture, 
323;  not  to  be  proved  from 
Scripture,  387,  388. 

Passions,  animal,  produce,  accord- 
ing to  Valentinus,  material  sub- 
stances, 323. 

Pastors,  the,  to  whom  the  apostles 
committed  the  churches,  to  be 
heard,  547,  etc. 

Patriarchs  and  prophets  foretold  the 
advent  of  Christ,  494. 

Paul,  caught  up  into  the  third 
heavens,  405;  and  Peter,  found- 
ers of  the  Church  of  Rome,  415; 
sometimes  uses  words  not  in 
their  grammatical  sequence,  420 ; 
knew  no  mysteries  unrevealed  to 
the  other  apostles,  437  ;  refuta- 
tion of  the  Ebionites  who  dispar- 
aged the  writings  of,  439,  etc. 

Perfect,  why  man  was  not  made, 
521. 

Persecution  foretold,  509. 

Pharaoh's  heart  hardened,  how,  502. 

Plato,  quoted,  459. 

Pleroma,  the,  of  Valentinus,  316, 
320;    shown  to  be    absurd,  362, 

379.  380- 

Polycarp,  conversed  with  the  apos- 
tles, 416;  his  reply  to  Marcion, 
416;  the  epistle  of,  416;  Ire- 
naeus'  testimony  respecting,  416. 

Predictions  of  the  prophets,  the,  507, 
50S,  etc. ;  all  uttered  under  the 
same  inspiration,  513. 

Presbyters,  the,  ought  to  be  obeyed, 
497 ;  false,  497 ;  faithful,  497, 
49S. 

Proarche,  the,  of  Valentinus,  333. 

Production,  the  first  order  of,  main- 
tained by  heretics  proved  to  be 
indefensible,  373,  etc.;  and  ab- 
surd 379,  383. 

Prophets,  the,  refutation  of  the 
notion  that  they  uttered  their 
predictions  under  the  inspiration 
of  different  gods,  412,  413,  513; 
their  predictions,  507,  etc. ;  re- 
ferred all  their  predictions  to 
Christ,  509,  etc.;  sent  by  the 
same  Father  who  sent  the  Son, 
514,  etc. 

Propator,  the,  of  Valentinus,  316;  of 
Ptolemy,  333. 

Protarchontes,  353. 

Providence  of  God,  the  world  ruled 
by,  459. 

Prumcus,  354,  356. 


Ptolemy  the  heresiarch,  the  doctrines 
of,  333<  etc. 

Ptolemy,  the  son  of  Lagus,  procures 
a  translation  of  the  Jewish  Scrip- 
tures to  be  made,  452. 

Pythagoras,  the  heretics  borrow  from, 
377- 


Redemption,  the  views  of,  enter- 
tained by  heretics,  345,  etc. 

Resurrection,  the,  of  the  dead,  as- 
serted by  Jesus  agamst  the  Sad- 
ducees,  466 ;  of  the  flesh  asserted, 
529,  etc. ;  of  the  body,  530,  etc. ; 
various  proofs  of,  from  the  Old 
Testament,  530,  etc. ;  proved  by 
the  resurrection  of  Christ,  532, 
etc.,  539,  etc. ;  proofs  of,  from 
Isaiah  and  Ezekiel,  542 ;  an  ac- 
tual, 565,  etc.;  illustrated,  570. 

Retribution,  the  day  of,  390. 

Ridicule,  poured  upon  the  emana- 
tions and  nomenclature  of  Val- 
entinus, 332,  333,  etc. 

Righteous,  the,  and  the  wicked,  553. 

Righteousness,  perfect,  not  conferred 
by  the  law,  480. 

Rod,  the,  of  Moses,  453. 

Roman  Empire,  the  dissolution  of 
the,  predicted,  534. 

Rome,  the  Church  of,  founded  and 
organized  by  Peter  and  Paul, 
415;  the  first  bishops  of,  416. 


Sabaoth,  412  and  note. 

Sabbath-day,  the  law  did  not  pro- 
hibit the  hungrv  eating  food 
ready  to  hand  on  the,  471. 

Sacrifices,  not  required  by  God  for 
their  own  sake,  482,  483;  further 
remarks  on,  4S4. 

Sadducees,  the  reply  of  Jesus  to  the 
question  asked  by  the,  466,  467. 

Samson,  and  the  boy  who  guided 
him,  types,  572 ;  further  refer- 
ence to,  575. 

Satan,  549 ;  blasphemes  God,  555. 

Saturninus,  the  doctrines  of,  34S. 

Saviour,  the,  asserted  by  the  Valen- 
tinians  to  be  derived  from  all  the 
/Eons,  321,  323;  various  opin- 
ions of,  among  the  heretics,  333. 

Scriptures,  the,  apjiealed  to  by  the 
heretics,  319;  how  perverted  by 
the  heretics,  326,  etc. ;  refutation 
of  false  interpretations  of,  329, 
etc. ;  perverted  by  the  Marco- 
sians  to  support  their  absurdi- 
ties, 343-345 ;  perverse  interpre- 
tations of  the  heretics,  369; 
l^roper  method  of  interpreting 
the  obscure  passages  of,  398, 
399;  translation  of  the  Hebrew, 
into  Greek,  451  ;  interpreted 
with  fidelity  by  the  LXX.  trans- 
lators, 452. 

Seed,  Valentinian  absurdities  re- 
specting, exposed,  3S5. 

Seeing  God,  4S9-492. 

Sej^aratists,  to  be  shunned,  497. 

Septuagint,  the   story  of   the  origin 

<'C45i- 
Serpent,  the,  cursed,   456;   specula- 
tions respecting,  570,  571. 


IRENyEUS:     INDEX    OF    SUBJECTS. 


597 


Sethians,  the  doctrines  of  the,  354. 
Shadrach,  etc.,  in  the  fiery  furnace, 

53'- 

Sige,  316  and  note,  317;  pretended 
revelation  made  by,  to  Marcus, 
339;  and  Logos,  mutually  con- 
tradictory and  repugnant,  372. 

Simeon  and  Jesus,  441. 

Simon  of  Cyrene,  curious  opinion  of 
Basilides  respecting,  349. 

Simon  Magus,  347  ;  the  pretensions 
of,  347 ;  honoured  with  a  statue, 
348;  and  Helena,  348;  the 
priests  of,  348;  succeeded  by 
Menandcr,  348. 

Sin,  God  not  the  author  of,  refuta- 
tion of  the  Marcionites,  502,  etc. 
the  pardon  of,  544. 

Sins  of  former  times,  recorded  in 
Scripture  for  a  warning  to  us, 
498. 

Son,  meaning  of  the  term,  524. 
of  God,  the,  not  made  man  in  ap- 
pearance only,  447-448 ;  every- 
where set  forth  in  the  Old  Testa- 
ment, 473,  etc. 
the,  reveals  the  Father,  468;  re- 
vealed by  the  Father,  46S. 

Sons  of  the  devil,  525. 

Soul  and  body,  views  of  the  heretics 
relating  to  the  future  destruction 
of,  refuted,  402,  etc. 

Souls,  absurdity  of  the  doctrine  of 
the  transmigration  of,  409 ;  ex- 
istence of,  after  death,  410;  im- 
mortal, although  they  had  a 
beginning,  4(1. 

Soter,  393. 

Sophia,  the  ^on,  so  called,  317  ;  her 
passion,  317;  another  name  of 
Achamoth,  320,  353 ;  could  have 
produced  nothing  apart  from  her 
consort,  372 ;  exposure  of  the 
absurdity  of  the  whole  Valentin- 
ian  theory  resjiecting,  383,  etc. 

Spirit,  the  Holy,  gifts  of  the,  533. 

Spiritual,  the  absurdity  of  heretics 
claiming  to  be.  while  they  de- 
clare the  Demiurge  to  be  ani- 
mal, 403. 


Spiritual  men,  506,  533;  and  animal, 
536,  etc. 

Spoiling  the  Egyptians,  the  act  ex- 
amined and  vindicated,  502. 

Stauros  and  Horos,  318,  319. 

Stesichorus,  the  story  of,  348. 

Stone,  the,  cut  out  without  hands,  453. 

Tatian,  the  doctrines  of,  353 ;  refuted 
in  his  denial  of  the  salvation  of 
Adam,  457. 

Teaching,  the,  of  Jesus,  opposed  to 
the  opinions  of  heretics,  408. 

Teitan,  559. 

Temptation,  the,  of  Christ,  549. 

Testaments,  the  two,  God  the  author 
of  both,  505. 

Tetrad,  the  first,  316;  of  Marcus 
reveals  Aletheia,  337. 

Thamar,  her  labour  typical,  495. 

Thelesis,  233- 

Theodotion  and  Aquila,  their  inter- 
pretation of  Isa.  vii.  14  refuted, 
451. 

Translation,  the,  of  Enoch  and  Eli- 
jah, 530. 

Transmigration  of  souls,  the,  the 
absurdity  of  the  doctrine  of,  409, 
410. 

Treasure  hid  in  a  field,  the,  496. 

Triacontad,  the,  of  the  heretics,  371. 

Truth,  the,  to  be  found  in  the  Catho- 
lic Church,  426. 

Types,  earthly,  of  heavenly  things, 
486,  487,  etc. 

Unity,  the,  of  the  faith  of  the  uni- 
versal Church,  330. 
of  God,  418,  etc.,  544,  550. 

Utter  emptiness,  the,  of  Valentinus, 
33~>  333- 


Vacuum,  the  absurdity  of  the,  of  the 
heretics,  362. 

Valentinian  views  of  Jesus  refuted 
from  the  apostolic  writings,  440. 

Valentinians,  the,  their  immoral  opin- 
ions and  practices,  324;  how 
they  pervert  Scripture  to  sup- 
port   their   own    opinions,   326,  i  Zoe,  316. 


etc.;  refutation  of  their  false  in- 
terpretations of  Scripture,  329, 
etc.;  quote  Homer  to  support 
their  views,  330;  the  inconsis- 
tent and  contradictory  opinions 
of,  332,  etc. 

Valentinus,  the  absurd  ideas  held  by^ 
316;  his  system  derived  from 
the  heathen,  with  only  a  change 
of  terms,  376-379;  recapitula- 
tion of  arguments  against  the 
views  of,  406,  etc. 

Virgin,  Jesus  born  of  a,  446,  454, 
455 ;  prophecy  of  Isaiah  relating 
to,  451,  etc. 

Virgin  Mary,  the,  and  Eve,  a  com- 
parison between,  547. 

Visions  of  God,  489,  490. 

Will,   the  freedom  of   the,  in   man, 

518,  etc. 
Wine,    and   water,   the   mixture    of, 

527  ;  and  bread,  in  the  Eucharist, 

528. 
Woman,  the,  with  the  issue  of  blood, 

not  a  type  of  the  suffering  yEon, 

392- 
Word,  the,  the  world  made  through, 
362 ;  reveals  the  Father,  467, 
468 ;  always  with  the  Father,  487; 
all  things  created  by,  487,  4S8; 
declares  God,  4S9;  takes  flesh 
to  save  the  flesh,  541 ;  the  image 
of  God,  544;  the  creator,  546. 
Works  of  the  flesh,  the,  536. 
World,  the,  not  made  by  angels,  but 
by  God  through  the  Word,  361, 
362 ;  not  formed  by  any  other 
beings  within  the  territory  con- 
tained by  the  Father,  364,  etc. ; 
the  Creator  of,  one,  369;  ruled 
by  the  providence  of  God,  459; 
to  be  annihilated,  536. 


Year,  the  divisions  of,  do  not  really 
suit  the  Valentinian  theory  of 
^ons,  395. 

Year  of  the  Lord,  the  acceptable,  391. 


IREN^US. 


INDEX   OF   TEXTS. 


PAGE  1 

PAGE 

PAGE 

PAGE 

•  1-  I  •    .    •    .  343.  3^3 

Gen.  xxxiii.  3     ,     , 

.        562 

Num.  xiv.  30     .     . 

502 

2  Sam.  V.  7    .     . 

.       466 

i-  2 343 

XXXV.  22    .     . 

.     344 

XV.  32 .      .      .      . 

471 

xi.  27     .     . 

.       498 

i-  3 506 

xxxviii.  28 

•     496 

xvi.  15,33    • 

497 

xii.  I .     . 

•       498 

i-25 543 

xl.8.     .     .     . 

.     401 

xvni.  I,  20    . 

471 

I  Kings  iv.  34   . 

•    499 

i.26.     .349.355.456, 

xlii.  3   .     .     . 

.     344 

xxi.  8  .     .     . 

465 

viii.  27  .     . 

.     499 

463,  488 

xlix.  10-12     . 

•     474 

xxii.  12,  22,  23 

572 

X.  I  .      . 

•     499 

i-28 474 

xlix.  18      .     . 

•     424 

xxiii.  19  .     . 

572 

xi.  I 

•    499 

ii.  2  .     .     . 

•     557 

xlix.  28      .     . 

•     344 

xxiv.  17    .     . 

423 

xi.  31    . 

•     344 

ii.  5.     .     . 

•    454 

Ex.  i.  13,  14  .     .     . 

•     503 

xxiv.  23   .     . 

571 

xiv.  10. 

•    497 

li.  7  .     .     . 

412,  487 

iii.  4  . 

.     473 

xxvii.  18,  20,  23 

571, 

xviii.  21,  3 

6  .    419 

ii.  8.     .     . 

•     531 

iii.  6  . 

•     467 

572 

xviii.  27 

•     333 

ii.  16,  17    . 

546,  551 

iii.  7,  8 

419,  476 

xxxi.3,8.13.57 

2,575 

xix.  II,  12 

■    490 

ii.  25     . 

•     455 

iii.  14 

•     419 

Deut.  iv.  14  .     .     . 

482 

2  Kings  v.  14     . 

•     574 

iii.  I 

•     551 

iii.  19 

.     502 

iv.  19  .     .     . 

420 

vi.  6 

•     545 

iii.  2,  3,  4 

•     551 

vii.  I  . 

.     420 

iv.  24  .     .     . 

490 

xiii.  21  . 

•     574 

iii.  8,  9  .     . 

544,  545 

vii.  9. 

•    453 

V.  2,  22     .     . 

481 

Ps.  i.  2      ... 

•     534 

iii.  13    . 

.    456 

viii.  19 

•    453 

v.  8      ... 

420 

ii.8     .     .     . 

•    493 

iii.  14    . 

•    456 

i-^-  35 

•     502 

V.  24    .     .     . 

4S9 

iii.  5    .     .     . 

•     510 

iii.  15    . 

•     54S 

xi.  2   . 

.     502 

vi.  4,  5,  13    -4^ 

4,550 

111.  6    .     .     . 

•     505 

iii.  16   • 

•     456 

xiii.  2 

•    3'9 

vi.  16  .     .     . 

549 

viii.  I  .     .     . 

•     338 

iii.  19   . 

544,  571 

xvii.  1 1 

.     506 

viii.  3  .     .     . 

481 

viii.  3  .     .     . 

•     475 

iv.7      .     . 

456,  4S5 

xvii.  16 

.    442 

X.  12,  16  .     . 

549 

ix.  12  .     .     . 

•     447 

iv.  10    . 

•     541 

xix.  6 

.    471 

xiv.  3,  etc.    . 

534 

xiv.  3.     .     . 

•     344 

\i.  2.     . 

...     484 

XX.  5  . 

•     354 

xvi.  5,  6   .     . 

473 

XV.  8    .     .     . 

•     430 

^i.  15    . 

•     344 

XX.    12 

473,  4S0 

xvi.  16      .     . 

4S4 

xviii.  45  .     . 

•     525 

vi.  18    . 

•     343 

xxi.  6,  I' 

481,  4S2 

xviii.  I      .     . 

47' 

xix.  I  .     .     . 

•     538 

ix.  5,  6 . 

•     541 

xxiii.  7 

•     497 

xxi.  23      .     . 

446 

xix.  6  .     .     . 

•     510 

ix.  27    . 

.     .     418 

xxiv.  4 

•     344 

xxviii.  66.     . 

474 

xxi.  4  .     .     . 

.     411 

xii.  3     . 

•     492 

xxv.  10,  17  . 

•     394 

xxix.  20    .     . 

401 

xxii.  7,  15,  18 

490,  510 

xiii.  13, 14, 

15 

17,     561 

XXV.  23,  31,  32 

•     ^?^ 

XXX.  14     .     . 

574 

xxii.  31,  LXX. 

•     533 

xiv.  22  . 

•     •     467 

xxv.  40  .     . 

479.  566 

XXX.  19,  20    . 

4S2 

xxiii.  4     .     . 

•     560 

XV.  5     . 

422,  470 

xxvi.  I,  2     . 

343.  344, 

xxxii.  I,  20  . 

463 

xxiv.  I      .     . 

•     517 

XV.  13   . 

.     .     561 

394 

xxxii.  4    .     . 

448 

xxiv.  7     .     . 

.    .     510 

XV.  19  . 

•    •     343 

xxvi.  7,  8    . 

344,  394 

xxxii.  6    .     .47 

4,  505 

XXV.  14    .     . 

.     506 

xvi.  2    . 

.     •    343 

xxvi.  16,  26 

.     394 

xxxii.  8,  LXX. 

433 

xxxii.  I,  2     . 

•     545 

xvii.  9-1 1 

.     .    480 

xxvi.  37  .     . 

•    395 

xxxii.  9    .     . 

•     434 

xxxiii.  6  . 

•347,421 

xvii.  12 

•     •    3+3 

xxvii.  I   .     . 

•    395 

xxxiii.  9  .     . 

471 

xxxiii.  9  . 

.     .     362 

xvii.  17 

•     •    469 

xxviii.  I,  5  . 

•    395 

Josli.  iii.  12   .     .     . 

•     344 

xxxiv.  13,  14 

.     .    484 

xviii.  I  . 

•    •    470 

xxviii.  2 .     . 

•    344 

iv.  3      .     .     . 

344 

xxxiv.  16 

.    .     501 

xviii.  13 

•     •    473 

xxviii.  17     . 

•     •    343 

V.  12     .     .     . 

572 

XXXV.  9    .     . 

.     •     475 

xix.  22  . 

•    -467 

XXX.  23  .     . 

•    •     394 

X.  17      .      .     . 

•     395 

xxxviii.  II    . 

•     •     510 

XIX.  24 . 

:  .  .  4>s 

XXX.  34  .     . 

•    394 

Judg.  vi.  27  .     .     . 

•     571 

xl.  6    .     .     . 

.     4S2 

xix.  31,  32 

:  33    •    '35. 

xxxii.  6  .     . 

•    •     500 

vi,  37  .     .     . 

•     445 

xiv.  2,  3,  4,  7 

509,  523 

505 

xxxiii.  2,  3  . 

.    .    480 

xiv.  6-19.     . 

•     575 

xiv.  6 .     .     . 

.     •     419 

xxi.  II  . 

•     •     •     473 

xxxiii.  20     . 

344,  490 

XV.   II  .       .       . 

•     575 

xiv.  II      .     . 

•     •     523 

xxii.  6 

.     .     .     467 

xxxiii.  20-22 

•    491 

XV.  15.     .     . 

•     575 

xiv.  17     .     . 

•     •     455 

xxiii.  <i 

.     .     .     56. 

xxxiv.  6,  7  . 

•    490 

xvi.  26      .     . 

•     572 

xlix.  12    .     . 

.     .     466 

xxiv.  22,  25    .     .     344 

xxxvi.  2,  8,  21 

•    344 

I  Sam.  ix.  22     .     . 

■     344 

xlix.  20    .     . 

.     •     534 

xxv.  23,  26    .     .     493 

Lev.  x.  I,  2    .     . 

•     •     497 

xii.  3      .     . 

•     498 

xlix.  21    .     . 

•     •     525 

xxvii.  27,  28,  29.     562 

xi.  2.     .     . 

•     •     534 

XV.  22    .     . 

.     482 

1.1,3-     ■     • 

.     •     419 

xxxi.  2 .     .     .     .     340 

xxvi.  12 

•     •     572 

xvi.  10   .     . 

•     343 

1.3,4.     .     . 

■     •     547 

xxxi.  n     .     .     .     473 

Num.  xii.  i,  14  . 

•  ■•     573 

xviii.      .     . 

•     49^ 

1.9.     .     .     . 

.     .     482 

xxxi.  41 

•     .     562 

xii.  7 

.    .    420 

XX.  5 .      .      . 

•     344 

1.  14,  15  .    . 

.    .     4S2 

598 


IREN^US:     INDEX    OF   TEXTS. 


599 


PAGE 

PAGE 

PAGE 

PAGE 

Ps.  li.  12 444 

Isa.  vii.  10-17    . 

•       452 

Jer.  ii.  13  .     .     . 

•       458 

Jonah  ii.  2     .     .     .     .     450 

li.i7    . 

482 

vii.  II      .     . 

•    453 

ii.  19  .     .     . 

•        520 

ii.  II   . 

•     531 

li.  19  . 

483 

vii.  13     .     .     . 

449.  452 

iv.  22      .     . 

.       465 

iii.  8,  9 

•     449 

Iviii.  3 

424 

vii.  14     .  449, 

45'.  509 

V.  3     .     .     . 

•     534 

Mic.  iv.  2,  3  . 

•     512 

Iviii.  3,  4 

525 

viii.  3,  4.     . 

442,  509 

V.  8    .     .     . 

•     525 

vii.  9 

•     45' 

fxviii.  18 

3S8 

viii.  14    .     . 

•     446 

vi.  17,  18     . 

•    5'5 

Hab.  ii.  4.     . 

•     5" 

Ixix.  21 

SIC 

ix.  I    .     .     . 

•     571 

vi.  20.     .     . 

.    483 

iii.  2 

•     443 

l.\ix.  25 

430 

ix.  6   .     .  441, 

449.  509 

vii.  2,  3  .     . 

■    483 

iii.  3      . 

•     509 

Ixix.  27 

454 

xi.  I    .     .     . 

•     423 

VII.  3 .     .     . 

•     5'5 

^     ,   '"■  3.  5 

■    45' 

l.xxvi.  I 

4 

T? 

42 

3.  509 

xi.  2   .     .     . 

•     445 

vii.  21     .     . 

.    483 

Zech.  vii.  9,  10 

•     483 

Ixxviii.  5 

441 

xi.  4,  12  .     . 

.     506 

vii.  25     .     . 

•    517 

viii.  16,  17 

484,  515 

Ix.xx.  I 

428 

xii.  2  .     .     . 

•     424 

vii.  29,  30   . 

•    515 

ix.  9    . 

449.  506 

Ixxxi.  9 

419 

xii.  4  .     .     . 

.     466 

viii.  16    .     . 

•    559 

Zech.  xii.  10 . 

•     509 

Ixxxii.  I,  6 

419 

xiii.  9      .     . 

•     565 

ix.  2  .     .     . 

•    496 

Mai.  i.  2   .     . 

•    493 

Ixxxii.  6,  7 

522 

XXV.  3     .     . 

.   4=;o 

ix.  24 .     .     . 

•    483 

i.  10,  II 

.    484 

Ixx.w.  II 

417 

XXV.  8     .     . 

•     537 

X.   II  .      .      . 

•     4'9 

i.  II  .     . 

•     574 

Ixxxvi.  23 

560 

XXV.  9      .      . 

.    472 

xi.  1 5 .     .     . 

.     483 

ii.  ID      . 

.    488 

Ixxxix.  II 

549 

xxvi.  ID.     .     . 

•     565 

XV.  9  .     .      . 

•     510 

iii.  I  .     . 

•    427 

xci.  13     . 

457 

xxvi.  19.    510, 

542,  563 

xvii.  9     .   446, 

449.  509 

iv.  I .     . 

•     500 

xcv.  4 

425 

xxvii.  6  .     . 

.     466 

xxii.  17  .     . 

.     485 

Ecclesiasticus  iv.  31  .     497 

xcvi.  I 

472 

xxviii.  16    . 

•     453 

xxii.  24,  25  . 

•     453 

Hist,  of  Susanna,  56  .     497 

xcvi.  5 

419 

.xxix.  13 .     . 

•     476 

xxii.  28,  etc. 

•    453 

Wisdom  ix.  13,  17  .     .     402 

xcviii.  2  . 

424 

XXX.    I        .       . 

•     485 

xxiii.  6,  7    . 

•     564 

Matt.  i.  I  .     .     . 

•    440 

xcix.  I 

51c 

XXX.  25,  26  .     . 

.     564 

xxiii.  17  .     . 

•     485 

i.  I,  18 

.    428 

cii.  25-27 

465 

xxxi.  9    .     . 

•     564 

xxiii.  20  .     . 

•    496 

i.  12-16 

•     453 

civ.  2,  4  . 

403 

xxxii.  I    .     . 

•     564 

xxiii.  23  .     . 

.    487 

i.  18     . 

440,  452 

civ.  30 

^  562 

x.\xiii.  20     . 

•    451 

xxiii.  29 .     . 

•     545 

i.  20      . 

.    422 

cix.  8  . 

388,  430 

XXXV.  3,  5,  6 

.     510 

xxxi.  10 .     . 

•     564 

i.  20,  etc. 

•     494 

ex.  I    . 

401,  418,  426, 

xl.  6   .     .     . 

•     563 

x.xxi.  II.     . 

.    421 

i.  23     . 

422,  452 

441,  509 

.xl.  12.     .     . 

•    487 

xxxi.  26  .     . 

•     505 

]i.  2 

•     423 

cxv.  3 . 

422 

xl.  12,  22     . 

•    403 

xxxi.  31  .     . 

•     472 

ii.  15    . 

.     422 

c-wi.  2 

518 

xl.  15.     .     . 

•     558 

xxxi.  31,  32 

•     510 

ii.  16    . 

•     442 

cxviii.  22 

506 

-xlii.  3      .     . 

•     490 

XXXV.  15 

•     5'7 

iii.  3     . 

.     422 

cxxiv.  8 

42 

5.  463 

xlii.  5      .     . 

•     538 

xxxvi.  30,  31 

•     454 

111.  7     . 

.     422 

ex XX.  7 

570 

.xlii.  10    .     . 

•    472 

Lam.  IV.  20   .     . 

.     424 

iii.  9     .  470,  495,  523 

cxxxi. 

401 

xliii.  5    .     . 

•    475 

Ezek.  i.  I  . 

•     491 

111.  10  .  471,  516,  545, 

cxxxii.  1 1 

42 

2,440 

xliii.  ID  .     . 

•     472 

ii.  I 

•     491 

573 

cxlviii.  5 

362 

xliii.  19,  21 

•     5" 

XX.  12 

.     4S0 

iii.  II    ....     466 

C.xlviii.  5, 

6 

411 

.xliii.  23,  24 

•    483 

XX.  24 

•    479 

iii.  12  . 

506,  509 

cxlix.  5 

524 

xliv.  9     .     . 

•    419 

xxviii.  25,  2^ 

'    •     563 

iii.  16  . 

•     423 

Prov.  i.7  . 

"^^l 

xlv.  5,  6.     . 

323.  354 

xxxvi.  26 . 

.     510 

iv.  3     . 

469,  549 

1.  20,  21 

548 

xlv. 7 .     .     . 

•     523 

xxxvii.  I  . 

•     542 

IV.  7       . 

•     550 

iii.  19,  20 

4S8 

xlvi.  2     .     . 

•    483 

xxxvii.  12 

543.  563 

IV.  9     . 

•     552 

V.  22    . 

423 

xivi.  9     .     . 

323.  367 

Dan.  ii.  33,  34    . 

•     555 

iv.  ID   . 

•     549 

viii.  15 

552 

xlviii.  32 

•     342 

ii   34     •     • 

•     453 

V.5.     . 

454.  535 

viii.  22-25 

4S8 

xlix.  16  .     . 

•     566 

11.  41,  42,  43 

•     555 

V.  8 .     . 

472,  489 

via.  27-31 

4S8 

1.6,8,9.     • 

.     510 

ii.  44,  45   . 

•     555 

V.  12     . 

506,  509 

ix.  10  . 

457 

li.  6    .     .     . 

•    465 

iii.  19,  25  . 

•     521 

V.  13    . 

•     505 

xix.  17  . 

486 

Hi.  7  .     .     . 

•    436 

iii.  26    .     . 

•    491 

V.  13,  14 

•     324 

xxi.  I   . 

552 

liii.  2.     .     . 

391.  449 

vii.  4 

. 

•     491 

V.  14    . 

•    470 

xxii.  3  . 

459 

liii.  3,  4  .     . 

506,  510 

vii.  8,  2 

-> 
0   • 

553.  554 

V.  16    . 

.316,519 

xxvii.  12 

459 

liii.  7.     .     . 

494.  506 

vii.  10 

■     367 

V.  17,  18 

•    5" 

Canticles     (Song     of 

liii.  7.  8  .     . 

■    433 

vii.  13 

449. 

506,  509 

V.  18    . 

•    319 

Solomon)  i.  15 

358 

liii.  8.     .     . 

400,  449 

vii.  13, 

14. 

•     491 

V.  20    . 

•     477 

Isa.  i.  2     .... 

525 

liv.  I  .     .     . 

•     323 

vii.  27 

.     564 

V.  21      . 

408,  477 

i-  3     • 

344 

liv.  1 1-14    . 

•     564 

viii.  12, 

23 

■     554 

V.   22      . 

4S2,  516 

i.  8     . 

466 

Ivii.  I      .     . 

•     512 

ix.  27 

•     554 

V.  23,  24 

•     4S4 

i.  10,  16 

525 

Ivii.  16   .     . 

•     538 

xii.  3 

•    497 

V.  25,  26 

•     351 

i.  II    . 

483 

Iviii.  6    .     . 

•     483 

xii.  4,  7     . 

•    496 

V.  27,  28 

•     477 

i.  14   . 

575 

Iviii.  8    .     . 

•     374 

xii.  9,  10   . 

•     344 

V.  28     . 

.     482 

i.  17-19 

515 

Iviii.  14  .     . 

•     564 

xii.  13  .     . 

.     564 

"■■  33    • 

•     477 

i.  22    . 

475 

Ix.  17.     .     . 

•     498 

Hos.  i.  2.  3 

•     492 

V.  34    • 

•     464 

1.23  . 

464 

Ixi.  I  .     .  423, 

444.  446 

i.  6-9 

.     492 

V.  35    • 

.465,516 

ii.  3,  4 

512 

Ixi.  2  .     .     . 

•     390 

ii.  23 

•     331 

V.39    • 

447.512 

ii.  17  . 

510 

Ixiii.  9     .     . 

•     451 

iv.  I 

•     344 

V.  41    . 

■     477 

IV.  4    . 

493 

Ixiv.  4     .     . 

•     564 

vi.  6 

•     484 

V.  44    . 

•     447 

iv.  8  . 

•    374 

Ixv.  I  .     .     . 

•419.423 

ix.  10 

.     578 

V.  45    •  369.  390.  459 

V.  6    . 

•    445 

Ixv.  2 .     .     . 

•     •     510 

xii.  10 

435.  489 

477.  517.  52S,  556 

V.  12  . 

•     390 

Ixv.  17,  iS  . 

•  565.  566 

Joel  ii.  28 

•     430 

VI.  3     .     . 

•     504 

V.  20  . 

•     351 

Ixv.  22    .     . 

•     •     543 

iii.  16 

451,  509 

vi.  9     . 

•     369 

vi.  I    . 

•     509 

Ixvi.  I     .     . 

•    464 

Amos  i.  2 

•     451 

vi.  12   . 

•     54-t 

vi.  5    . 

•    490 

l.xvi.  3     .     . 

■     •    485 

v.  25,  26  . 

.     .     480 

vi.  19  . 

.     481 

vi.  10. 

•     502 

Ixvi.  13  .     . 

•     •     542 

viii.  9,  10 

•     510 

vi.  24  . 

.     .     421 

vi.  II  . 

■  564,  565 

Ixvi.  22   .     . 

•     •     567 

ix.  II,  12 

•    435 

vii.  I,  2 

•     504 

vii.  4 . 

•    450 

Jer.  i.  5     .     .     . 

•    •    543 

Jonah  i.  9 

•    .    450 

vii.  5    . 

•     •     503 

6oo 


IREN/EUS:     INDEX    OF   TEXTS 


PAGE 

PAGE 

PAGE 

PAGE 

Matt.  vii.  7    .  3 

76,  384,   403 

Matt,  xviii.  12    .     .     .     348 

Mark  xvi.  17,  18     . 

.  388 

Luke  xii.  35,  36 

•       519 

vii.  15  . 

•        •       315 

xix.  7,  8   . 

480 

xvi.  19      .     . 

.    426 

xii.  37,  38     . 

564 

vii.  19 . 

•        •        536 

xix.  17,  18 

476 

Luke  i.  2  .     .     .     . 

438, 362 

xii.45, 46. 497,5 

15,519 

vii.  25  . 

•     •     399 

xix.  21 

477 

i.  6,  8  .     . 

•  423 

XII.  47  .     . 

519 

viii.  9  . 

•     •     326 

xix.  29 

562 

i.  15     .     .     . 

•  423 

xii.  50 .     .     . 

345 

viii.  II 

•     •    470 

xix.  30      . 

455 

i.  17     .     .     . 

426, 427 

xii.  58.     .     . 

0  ^58 

viii.  II,  i; 

.    .     .     518 

XX.    I       .       . 

518 

i.  26     .     .     . 

•   424 

xiii.      .     .     . 

43 

8,439 

viii.  13 

.     .     520 

XX.  1-16    . 

317 

i.  32     .     .     . 

432, 441 

xiii.  6  .     . 

5'8 

ix.  2     . 

•     •     545 

XX.  16  .   455, 

48 

0,  500 

i-  33     •     •     • 

•   423 

xiii.  15,  16 

471 

ix.  6     . 

•     •     545 

XX.  20  .       . 

577 

i-35     •    •    • 

452, 527 

xiii.  16      . 

393 

ix.  8     . 

•     •     545 

xxi.  8  .     . 

475 

i.  38     .    .    . 

•    455 

xiii.  28 

471 

ix.  17  . 

•     •     511 

x.xi.  13      , 

464 

i.  42     .     . 

•     453 

xiii.  32      . 

525 

ix.  29  . 

•     •     520 

xxi.  16     . 

475 

i.  46     .     .     . 

•     470 

xiii.  34      . 

518 

X.6.     . 

•  437.  465 

xxi.  23 

345 

i.  68     .     . 

•     424 

xiv.  12,  13 

562 

X.8.     . 

.321,409 

xxi.  31 

492 

i.  69     .     . 

•     442 

xiv.  14 

564 

X.  10    . 

.     .     471 

x.vi.  33-41 

514 

i-71.75    • 

.     48S 

xiv.  27 

320 

X.  15     . 

.     .     501 

xxi.  42-44 

514 

i.  76     .     . 

•     424 

XV.  4     .     . 

341 

X.  17,  18 

•     •     447 

xxii.  I,  etc. 

516 

i.78     .     . 

424.  545 

XV.  4,  8     . 

327 

X.  20     .       . 

•     •     444 

xxii.  3  .     . 

523 

ii.8.     .    .     . 

.    470 

XV.  8    .     . 

341 

X.  21      . 

•     •     320 

xxii.  7  .     . 

517 

ii.  II     .     . 

•    425 

XV.   II   .       . 

517 

X.  24    .     . 

.     .     401 

xxii.  10,  II 

578 

ii.  20    .     . 

.    425 

XV.  22,  23 

479 

X.  25     . 

•     •     556 

xxii.  13,  14 

517 

ii.  22    .     . 

•    425 

xvi.      .     . 

438 

X.  26    . 

•     •     316 

xxii.  21 

421 

ii.  23    .    . 

•     3'9 

xvi.  9  .     . 

•     504 

X.  28    . 

•     •     447 

xxii.  29     . 

466,  507 

ii.  28    .     . 

•     328 

xvi.  II 

412 

X.  29    . 

•  397,  551 

xxii.  43     .     . 

453.  507 

ii.  29    .  425, 

441,  470 

xvi.  16      . 

.     466 

X.  30    . 

■     •    397 

xxiii.  2-4  . 

•     476 

11.  36    .    . 

•     328 

xvi.  19 

41 

1,464 

X.  34    . 

•     •     320 

xxiii.  9 

463 

li.  38    .     . 

•    425 

xvi.  28 

395 

xi.  9     . 

•     •    423 

xxiii.  24    . 

447 

ii.  42    .     . 

•    319 

xvi.  31      . 

464 

xi.  II   . 

•     •    427 

xxiii.  26    . 

4S5 

ii.  49    .     . 

•    345 

xvii.     .     . 

•    439 

xi.  12  . 

.     .     520 

xxiii.  27,  28 

485 

iii.  8     .     . 

.     561 

xvii.  5  .     . 

.    438 

xi.  19  . 

•     •     505 

xxiii.  ^^    . 

525 

iii.  II    .     . 

.     504 

xvii.  26     . 

•     5^1 

xi.  23,  24 

.     .     5^6 

xxiii.  34    . 

472 

iii.  17   .     . 

•    320 

xvii.  34     . 

•     556 

xi.  25  . 

•     •    464 

xxiii.  35    . 

541 

,     iii.  23  .     .     . 

317.  391 

xviii.    .     . 

•    439 

XI.  25-27 

•     •     345 

x.xiii.  37    .     . 

51S,  520 

iv.  3      .     . 

■    469 

xviii.  2 

•     554 

XI.  27   . 

•  365,  469 

xxiv.  15,  21 

553.  554 

iv.  6     .     . 

551.  552 

xviii.  7,  8  . 

•     500 

xi.  28   . 

•     •     345 

xxiv.  21     . 

.     510 

iv.  6,  7  .  549, 

551.  553 

xviii.  10    . 

.     518 

xi.  40  . 

.       .       00 

x.xiv.  28    . 

•     479 

iv.  18    .     . 

.    492 

xviii.  18    . 

•     345 

xii.  5    . 

•     .     564 

xxiv.  42    . 

515.  536 

V.      .     .     . 

•     434 

xviii.  27     . 

370,  489, 

xii.  6    . 

■     •     472 

xxiv.  45,  46 

■     498 

V.  20     .     . 

.     548 

531 

.\ii.  7    . 

.     .     484 

xxiv.  48,  51 

497.  519 

V.  31,  32   . 

.     415 

xviii.  29,  30 

•     5f2 

xii.  iS  . 

.     .    42S 

X.W.   2   .       . 

•     395 

V.  36.  37    • 

.     51S 

xix. .     .     . 

.    438 

xii.  25  . 

•     ■     555 

XXV.  5  .     . 

•     39S 

VI.  3.  4      • 

•    473 

xix.  5  .     . 

•    327 

xii.  29.  4 

21,  448,  4=;6 

XXV.  13     . 

•     536 

vi.  13   .     . 

•    311 

xix.  8  .     . 

•    477 

550 

x.\v.  14     . 

•     445 

vi.  24   .     . 

•     439 

xix.  26.     . 

.    324 

xii.  31  . 

•     •    429 

XXV.  21     . 

•     474 

vi.  29-31   . 

•  477.  50S 

xix.  42 .     . 

•     345 

xii.  36  . 

•  385,  482 

XXV.  32,  34 

•     524 

vi.  40    .     . 

•     560 

xxi.  4   .     . 

.     4S5 

xii.  41  . 

•     •     507 

XXV.  34     . 

4S6,  501 

vi.  46    .     . 

.  519.  534 

.xxi.  34 .     . 

•     519 

xii.  41,  42 

•     •     453 

XXV.  35,  36 

•     504 

vii.  .     .     . 

•    438 

xxi.  34,  35 

5 

5.  519 

xii.  43. 

•     •     342 

XXV.  41     .      367,  40S, 

vii.  8    .     . 

.     326 

xxiii.  34    . 

•     447 

xiii.  ii-i( 

5    .     .     502 

500. 525 

vii.  12  .     . 

•     539 

xxiv.     .     . 

•     439 

xiii.  17 

•     •  474.  494 

xxvi.  24    .     .389,  501 

vii.  26  .     . 

•    427 

xxiv.  25    . 

•     442 

xiii.  25 

•     •     •     536 

xxvi.  26    . 

•     4S4 

vii.  35  .     . 

•     328 

xxiv.  39    . 

.     528 

xiii.  28 

.     .     .     524 

xxvi.  27    . 

562 

vii.  43  .     . 

.    450 

xxiv.  44    . 

•     442 

xiii.  30 

.     .     .     556 

xxvi.  35    . 

566 

viii.  41.     . 

•    327 

John  i.  I   .     .     . 

428,  545 

xiii.  34 

.     .          524 

XXVI.  38,  39 

7.454 

viii.  51 .     . 

•    •    395 

i-  I.  2,  3,  4 

.        328 

xiii.  38 

•  496.  524 

xxvi.  41    . 

535 

ix.  13,  14  • 

•    •    395 

1-3  •     -347, 

362,  421, 

562 

xxvii.  46  . 

327 

ix.  22    .     . 

.    442 

454.  506 

xiii.  40-4^ 

3    •     •     524 

xxvii.  52  . 

573 

ix.  57,  58  • 

•     •    327 

i.  5  .     .     . 

.     .     328 

xiii.  43 

.     .     .    408 

xxviii.  19. 

444 

ix.  60    .     . 

•     •    327 

1.  6  .     .     . 

•     •     427 

xiii.  44 

.     .     .    496 

Mark  i.  i  .     .     . 

441 

ix.  61,  62  . 

•     •    327 

i.  10,  II     . 

426,  546 

xiii.  52 

•     -472, 497 

i.  2  .     .     . 

•     425 

x.  I  .     .     . 

.     .    389 

i.  13     .  441, 

449,  527 

xiv.  19,  2 

I    •     •     395 

i.  24     .     . 

469 

X.  12     .     . 

516,  556 

i.  13,  14    . 

•     •     441 

XV.  3     . 

•     •     •     473 

iii.  27  .     . 

550 

X.  13    .     . 

•     553 

i.  14    •  328, 

424.  426, 

XV.  3,  4 

•     •     •     473 

iv.  28  .     . 

.     486 

X.  16    .     . 

•    414 

508,  546 

xvi.  6  . 

•     •     •     449 

v.  22     .     . 

539 

X.  18     .      . 

•     445 

i.  15,  16    . 

•     424 

xvi.  13 

.     .     .     446 

v.  31     .     . 

•    319 

X.  19    .   388, 

457,  553 

i.  18     .  427, 

489,  491 

xvi.  16 

.     .     .     449 

vi.  41,  44 . 

•    395 

X.  21       .       . 

•     464 

i.  29     .    . 

•     424 

xvi.  17.  4 

37.453.  571 

viii.  31 

.    482 

X.  22      .       . 

469,  470 

i-  47      •     • 

•     4^^ 

xvi.  21,  2 

4,  25  .     447 

ix.  2     .     . 

•     33^ 

x-35    •    • 

•    445 

i.  49     .     . 

.     428 

xvii.  I,  et 

c.  .     .     395 

ix.  23  .     . 

.     520 

X.  60    .     . 

•     53,5 

i.  50     .     . 

•     472 

xvii.  3,  et 

c.   .     .     490 

X.  17    .     . 

•     345 

xi.   .     .     . 

•     43^^ 

ii.  3.     .     . 

•     427 

xvii.  7  . 

•     •     •     338 

X.  38    .     . 

•    345 

xi.  21,  22  . 

■     507 

ii.  4.     .     . 

•     443 

xvii.  27 

•     ■     •     552 

xiii.  32 

.    401 

xi.  40  .     . 

.     401 

ii.  19-21    . 

•     532 

xviii.  8,  9 

.     .     .     500 

xiii.  2i      . 

•     53^' 

xi.  50  .     . 

•     541 

ii.  23     .     . 

•     390 

xviii.  10 

■     ■     ■     336 

xiv.  21 

•    389 

xii.  20  .     . 

.     438 

u.  25     .     . 

.     423 

IREN^US:     INDEX    OF   TEXTS. 


601 


PAGE 

PAGE 

1 

PAGE 

PACE 

John  iii.  5   ....  574 

Acts  ii.  41.  .  . 

•  495 

Rom.  viii.  21 

•   .   567 

I  Cor.  xiii.  9  .  .  . 

401,  402 

iii.  14  .  . 

465 

ii.  44,  45  . 

.  485 

viii.  34  . 

•  •  444 

xiii.  9,  lo 

•   472 

iii.  1S-21  . 

556 

iii.  6.  .  . 

■  430 

viii.  30  . 

.390,481 

xiii.   .  . 

•   508 

iv.  6  .  . 

.   454 

iii.  12  .  . 

■  431 

ix.  5  .  . 

•  •  441 

xiii.  IT 

399.  476 

iv.  14  .  . 

5> 

6,576 

iii.  15  .  . 

•  391 

IX.  10-13 

•  •  493 

XIV.  16  . 

•  336 

iv.  24  .  . 

574 

iv.  2.  8  .  . 

•  431 

IX.  13  .   . 

•  •  493 

xiv.  20 

•  502 

iv.  35  .  . 

494 

iv.  4 .  .  . 

•  495 

ix.   25  . 

•33',  422 

XV.  3,  4  . 

•  446 

iv.  37  .  . 

496 

iv.  22,  24  . 

•  431 

IX.  25,26. 

•  •  492 

XV.  8  .  . 

.  327 

iv.  41  .  . 

465 

iv.  31-33  • 

•  431 

X.  3,  4   • 

•  •  476 

XV.  10 .  . 

•  495 

iv.  50  .  . 

39' 

V.30.  .  . 

•  432 

X.  6,  7 

.  .  446 

XV.  II.  . 

•  437 

V.  I  .   .   . 

391 

v.  42.  .  . 

•  432 

X.  8  .  . 

•  •  574 

XV.  12  .  . 

•  446 

V.  5  .   .   . 

^  393 

vii.  2-8  .  . 

•  434 

X.  9  .  . 

.  .  446 

XV.  13.  . 

•  541 

V.  14  .  . 

51 

6,  543 

vii.  5,  6.  . 

•  561 

X.  15   . 

•  •  436 

XV.  20-22 

•  455 

V.  28   .   . 

539 

vii.  38  .  . 

.  4S0 

XI.  16  .   . 

•  •  327 

XV.  22 .   . 

45S,  527 

v-35  •  • 

575 

vii.  56  .  . 

•  435 

xi.  17  .  . 

•  •  536 

XV.  25,  26 

.  567 

V.  3<^39  • 

468 

xiii.  9-1 1  . 

•  347 

xi.  21,  17 

•  •  499 

XV.  26.   . 

■  457 

V.  39.  40,  4 

6." 

473 

viii.  9,  iS  .  . 

•  409 

xi.  26  . 

•  •  465 

XV.  27,  28 

•  507 

V.  43  •  • 

554 

viii.  20,  21,  2 2 

•  347 

xi.  32  .  . 

•331,450 

XV.  36 .   . 

•  533 

V.  46,  47  . 

464 

viii.  27  .  . 

•  494 

xi.  33  ■     ■ 

•  •  331 

XV.  41  .  . 

.  381 

vi.  I   .  . 

391 

viii.  32,  37 

•  433 

XI.  34  . 

.  .  526 

XV.  42  .  . 

•  533 

vi.  4   .  . 

.391 

ix.  15,  16  . 

•  439 

xi.  36  . 

•  •  320 

XV.  43  .  . 

•  533 

vi.  9,  10,  I 

I 

395 

ix.  20  .  . 

•  433 

xii.  I  . 

•  •  574 

XV.  44 .   . 

387.  533 

vi.  II  .  . 

427 

X.  1-5  •  • 

•  432 

xii.  3  . 

•  •  548 

XV.  45,  46 

•  538 

vi.  69  . 

428 

X.  15   .  . 

•  432 

xii.  16 . 

•  •  550 

XV.  48 .  . 

327,  535 

vii.  30  . 

443 

X.  28,  29  . 

•  436 

xiii.  I  . 

•  •  552 

XV.  49.  . 

535.  537 

vii.  39  . 

546 

X.  34.  35  • 

•  432 

xiii.  1-7 

•  •  517 

XV.  50.  357, 

534,  536 

viii.  34 

421 

X.  37-44  • 

•  432 

xiii.  4  . 

•  •  552 

XV.  52.  . 

•  539 

viii.  36 . 

44S 

X.  47   .  . 

•  436 

xiii.  6  . 

•  •  552 

XV.  53  .  52S 

.  536,  540 

viii.  44.  . 

55 

1,552 

xiv.  15-17. 

•  434 

xiii.  ID 

•  •  476 

54  f 

viii.  56 . 

467 

XV.  14  .  . 

436,  492 

xiv.  9  . 

.  .  446 

XV.  54  .  . 

•  •  33^ 

viii.  56,  57 

392 

XV.  15  .  . 

•  435 

xiv.  I  5 

.  .  446 

XV.  54,  55 

•  .  457 

viii.  58  . 

47 

8,576 

xvi.  8,  13  . 

•  437 

I  Cor.  i.  18  . 

•  •  320 

2  Cor.  ii.  15,  16  . 

.  .  502 

viii.  59  . 

576 

xvii.  24 

•  433 

i'-^   -o 

.  .  446 

ii.  17  .  . 

•  498 

ix.  I  .  . 

3S2 

XX.  5,  6   . 

•  437 

i.  26-28 

.  •  ■  387 

111.3  •  • 

•  •  540 

ix.  3.  . 

543 

XX.  25  .  . 

•  43S 

i.  29  . 

•  •  450 

iv.  4  .  420, 

502,  575 

ix.  7 .  . 

543 

xxi.  .  .  . 

•  437 

ii.  6  .3 

28,415,  53' 

iv.  ID  .  . 

.  .  540 

ix.  30  . 

539 

xxii.  8  .  . 

•  439 

ii.  9  . 

.  .  567 

iv.  II  .  . 

•  •  541 

xi.  25  . 

467 

xxvi.  15  . 

•  439 

ii.  10  . 

.  .  401 

V.  4   .  517 

533,  540 

xi.  54  . 

391 

xxvii.  .  . 

•  437 

ii.  14  .  3 

27,  534,  574 

vii.  2  .  . 

.  .  498 

xii.  I 

391 

xxviii.  II  . 

•  437 

ii.  15  .  3 

27,  506,  511 

viii.  I  .  . 

•  •  508 

xii.  27  . 

327 

Rom.  i.  1-4  .  . 

•  441 

iii.  I  . 

•  •  534 

X.  5   .  . 

•  .  5'7 

xii.  32  . 

465 

i.  3,  4  .  . 

•  454 

iii.  2  . 

.  .  521 

xii.  2,  3,  4 

•  405.  531 

xiii.  2  . 

391 

I.  17  .  . 

•  5" 

iii.  3  . 

•  •  521 

xii.  4  .  . 

•  •  531 

xiii.  5  . 

■  493 

i.  18  .  . 

•  500 

iii.  7  . 

.  .  .  495 

xii.  7-9  . 

.  .  528 

xiv.  2  . 

4-1 

9,  567 

i.  21  .  . 

•  506 

iii.  16  . 

.  .  .  532 

xii.  9  .  . 

•  .  449 

xiv.  6  . 

417 

i.  25  .  . 

•  369 

iii.  16,  17 

•  •  •  575 

.xiii.  4   . 

•  .  576 

xiv.  6,  7 

470 

i.  28  .  . 

•  502 

iii.  17  . 

•  •  471,  532 

Gal.  i.  I  .  .  . 

•  437 

xiv.  7,  9,  I 

0 

•  437 

ii.  4,  5,  7  • 

•  519 

iv.  4  . 

.  .  .  472 

i.  15,  16 

538.  543 

xiv.  II  . 

546 

ii.  5  .  . 

•  5" 

V.  6,  1 1 

.  .  .  500 

ii.  I,  2  .  . 

•  •  437 

xiv.  16  . 

•  429 

ii.  27  .  . 

•  477 

vi.  9,  10 

.  .  .  500 

ii.  5  .  .  . 

•  •  437 

xiv.  28  . 

.  402 

iii.  8  .  . 

•  351 

vi.  9-1 1 

•  •  •  537 

ii.  8  .  .  . 

•  •  436 

XV.  9 

•  450 

iii.  II  .  . 

•  344 

vi.  II  . 

.  .  .  519 

ii.  12,  13  . 

•  436 

XV.  15,  16 

•  478 

iii.  21  .  . 

.  .  511 

vi.  12  . 

.  .  .  519 

iii.  5-9  .  . 

•  492 

xvi.  7  . 

•  444 

iii.  23  .  . 

•  499 

vi.  13  . 

•  •  •  532 

iii.  6.  .  . 

.  561 

xvii.  3  . 

•  463 

111.  30  .  . 

•  494,  550 

VI.  20  . 

.  .  .  540 

iii.  13  .  . 

•  446 

xvii.  5,  24 

•  478 

iv.  3  .  . 

•  •  467 

vii.  5,  6 

.  .  .  480 

iii.  16  .  . 

•  561 

xvii.  12. 

•  389 

iv.  3,  12  . 

-  •  470 

vii.  12  . 

.  .  .  480 

iii.  19  .  . 

420,  54S 

xvii.  16. 

•  325 

v.  14  .  . 

•448,455 

vii.  14  • 

.  .  .  492 

iii.  24  .  . 

•  465 

xix.  II  . 

.  485 

V.  17  .  . 

•  443 

vii.  25  • 

.  .  .  4S0 

iv.  4,  5  .  441, 

443,  454, 

xix.  15  . 

•  493 

V.  19  .  . 

448,  454 

vii.  31 . 

.  .  465,  566 

549 

xix.  34,  35 

•  507 

V.  20  .  . 

■  •  458 

viii.  I  . 

•  •  •  397 

iv.  8  .  .  . 

•  369 

XX.  17,  20, 

-7 

.  560 

vi.  3.  4   ■ 

•  •  444 

viii.  4,  etc 

.  .  .  420 

iv.  8,  9  .  . 

.  420 

XX.  20,  26 

.  576 

vi.  7  .  . 

•  •  457 

viii.  II 

.  .  .  446 

iv.  26  .  . 

.  566 

XX.  22  . 

•  576 

vi.  9  .  . 

•  •  444 

ix.  24,  27 

•  •  •  520 

iv.  27  .  . 

•  331 

XX.  24  . 

•  344 

vi.  12,  13  . 

•  •  542 

X.  I,  etc. 

.  .  .  500 

iv.  28  .  . 

470,  561 

XX  25-27 

•  532 

vii.  18 .  . 

450,  518 

X.  4   . 

•  •  .  576 

v.  19,  22  . 

•  537 

XX.  26  . 

•  576 

vii.  24.  . 

•  •  450 

X.  5  . 

•  •  •  5'7 

V.  21   .  . 

•  324 

XX.  31  . 

•  442 

viii.  3  .  . 

•  •  450 

X.  II   . 

•  •  •  479 

vi.  14  .  . 

.  320 

Acts  i.  3  .  . 

•  3>9 

viii.  8  .  . 

•  •  536 

X.  16  . 

.  .  446,  528 

Eph.  i.  7  .  . 

•  542 

■  i.  7  .  . 

•  455 

viii.  9  .  . 

533.  536 

xi.  4,  5 

.  .  .  429 

i.  10.320,330 

,  443.  548 

i.  16  .  . 

•  429 

viii.  ID  . 

•  536 

xi.  10  . 

•  •  •  327 

i.  13   .  . 

•  533 

i.  20  .  . 

•  3S8 

viii.  II 

•444,532 

xi.  19  . 

.  .  .  310 

1.  21   .  . 

4S7.  495 

ii.  22-27 

•  430 

viii.  13   . 

•  •  536 

xii.  4,  5,  ( 

5  .  .  401 

ii.  2  .  .  . 

■  ^'^) 

ii-  30-37 

•  430 

xiii.  15  419, 

472,  533 

xii.  28 

•  427,  498 

ii.  7.  .  . 

.    466 

ii-  37.  3S 

•  430 

viii.  19  . 

.  .  561 

xiii.  2  . 

.  .  .  476 

ii.  13,  15  . 

446,  542 

602 


IREN^US:     INDEX    OF   TEXTS. 


PAGE 

PAGE 

PAGE 

PAGE 

Eph.  ii.  17  .  .  .  .  418 

Phil.  ii.  10,  II  . 

■   330 

Tit.  i.  15  .  .  . 

•   504 

Rev.  i.  12 491 

ii.  20 

•    496 

ii.  15  .  . 

417,467 

iii.  10  .  . 

341,416 

i.  15. 

•  479 

iii.  21 

•  319 

iii.  6.  .  . 

•   417 

Heb.  i.  3  .  .  . 

.   406 

1.  17. 

■  491 

iv.  5,  6 

.  506 

iii.  10  .  . 

•  574 

iii.  5  .  . 

420 

ii.  5  . 

•  46s. 

iv.  6 

362,  488 

iii.  II  .  . 

.  540 

V.  7-9  .  . 

482 

ii.  6. 

•  352 

iv.  8 

•  388 

iii.  29  .  . 

•  540 

X.  9.  .  . 

4S2 

ii.  17 

•  536 

iv.  9 

494,  560 

iv.  17  .  . 

•  471 

xi.  13  .  . 

561 

iii.  7 

.  488 

iv.  9,  10 

•  576 

iv.  18  .  . 

•  485 

xiii.  15.  . 

574 

iv.  7. 

.  428 

iv.  25,  29 

•  519 

I  Thess.  ii.  10-12 

•  532 

Jas.  i.  18  .  .  . 

527 

V.  6  . 

•  491 

V.  6,  7  . 

•  500 

v-3   • 

•  559 

i.  21  .  .  . 

536 

v.  8  . 

484.  574 

V.  13 

.  32S 

V.  23  . 

.  386 

ii.  23.  .  . 

478,481 

vi.  2 . 

•  493 

V.  30 

.  528 

2  Thess.  1.  6-10 

•  50 1 

I  Pet.  i.  8.  .  . 

472,  533 

vii.  5-7 

•  559 

v.  32 

•  328 

i.  9,  10 

•  509 

i.  12  .  382 

511.567 

xi.  19 

.  486 

vi.  12 

•  330 

ii.  4  . 

.  420 

ii.  3  .  . 

•  574 

xii.  14 

•  407 

Col.  i.  14  . 

.  528 

ii.  8  . 

420,  554 

ii.  5-9   . 

•  471 

xiii.  2 

•  557 

i.  14,  15 

•  441 

ii.  II  . 

■  502 

ii.  16  .  . 

482,  519 

xiii.  II, 

14 

•  557 

i.  16  . 

•  321 

I  Tim.  i.  4  .  . 

3^5-574 

ii.  23  .  . 

444.  488 

XV.,  xvi 

•  504 

i.  18  . 

391,  488 

i.  9  .  . 

.  481 

ii.  24  .  . 

•  572 

xvii.  8 

•  560 

i.  21  . 

•  541 

11.  5  .  . 

•  544 

iii.  19,  20 

•  499 

xvii.  12 

•  554 

ii.  9  . 

•  320 

iii.  15 

•  414 

iii.  20 .  . 

•  343 

xix.  II- 

17 

•  492 

ii.  II. 

.  4S1 

iv.  2  .  . 

•  390 

iv.  14  .  . 

•  509 

xix.  20 

•  557 

ii.  14. 

545.  574 

iv.  3  .  . 

348,  359 

2  Pet.  iii.  8  .  . 

550.  556 

XX.  2 

•    "^F 

ii.  16. 

•  575 

VI.  4  .  . 

•  434 

I  John  ii.  I  .  . 

•  445 

XX.  6 

•  564 

ii.  18. 

•  574 

vi.  4,  5  . 

•  574 

ii.  18.  . 

442,  462 

XX.  II,  15 

•  566 

ii.  19. 

506,  542 

vi.  20 

348.  378 

iv.  I,  2  . 

•  443 

XX.  12-14 

■  566 

i!!-  5- 

•  538 

2  Tim.  ii.  17,  iS 

•  407 

v.  I  .  . 

•  443 

XX. 15  . 

•  566 

iii.  9  . 

•  53S 

ii.  23 .  . 

.  462 

v.  6  .  . 

•  507 

xxi.  1-4 

•  566 

iii.  10 

.  538 

ii.  24-26 

•  3T0 

2  John  7,  8  .  . 

•  443 

xxi.  2  . 

•  566 

iii.  II 

•  320 

iii.  6  .  . 

•  336 

10,  II  . 

■  342 

xxi.  5,  6 

•  566 

iv.  14 

•  438 

iii.  7  .  . 

473.  548 

Jude  3 .  .  .  . 

•  574 

xxii.  17  . 

•  417 

Phil.  i.  22. 

•  538 

iv.  3  .  . 

•  389 

7.  .  .  . 

.  516 

xxii.  19. 

•  559 

ii.  8  . 

i 

ZZ 

495.  544 

iv.  10,  II 

•  438 

Rev.  i.  5  .  .  . 

455 

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